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Presented  byC3\-<^<^\<S'r\oV<  'fcb  .c/V/oYs 

8 


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V/ 


REV.  HENRY  MARTYN,  B.  D. 

Fellow  of  St.  John’s  College,  Cambridge;  Chaplain  on  the  Honorable 
East  India  Company’s  Bengal  Establishment;- 
and  late  Missionary  in  Persia. 


First  American  from  the  Original  Calcutta  Edition. 


BOSTON: 

PUBLISHED  FOR  THE  BENEFIT  OF  THE  AMERICAN  BOARD 
OF  COMMISSIONERS  FOR  FOREIGN  MISSIONS* 

*  i 


Crdcker  and  Bmvster,  Printer FI 

1 822. 


/ 

ADVERTISEMENT. 

THE  Sermons  which  compose  this  volume,  having  been  published  at  CaleutU 
In  connexion  with  a  Missionary  Society,  it  was  thought  to  be  very  proper,  that  they 
should  sustain  a  similar  relation  in  this  country.  Accordingly,  certain  friends  of  the 
missionary  cause,  (to  one  of  whom  the  work  w-as  forwarded  from  Calcutta,)  have 
taken  on  them  all  pecuniary  responsibilities,  and  procured  an  American  edition  on 
such  terms,  that  all  the  profits  arising  from  the  sale  of  the  edition,  go  into  the  Treas¬ 
ury  of  the  American  Board  of  Commissioners  for  Foreign  Missions. 


* 


m 


PREFACE 


TO  THE  ORIGINAL  CALCUTTA  EDITION. 


THE  Memoir  of  the  Rev.  H.  Martyn,  first  published  in 
the  year  1819,  having-  already  passed  through  six  large 
editions,  the  editors  of  this  volume,  who  are  associated 
in  Calcutta,  as  the  Corresponding  Committee  of  the 
Church  Missionary  Society,  are  persuaded,  that  in  print¬ 
ing  these  sermons  they  not  only  perform  a  very  accept, 
able  service  to  the  Christian  Public,  but  also  promote  in 
an  important  sense  the  great  object  for  which  they  are 
united.  They  humbly  hope  that  the  writings  of  one 
who  so  peculiarly  devoted  himself  to  the  work  of  God 
in  this  country,  may  be  blessed  to  the  diffusion  of  those 
principles,  and  nurture  of  those  affections,  by  which 
alone  Missionary  labors  can  be  sustained.  The  love  of 
Christ  constraineth  us;  because  we  thus  judge ,  that  if  one 
died  for  all ,  then  were  all  dead:  and  that  he  died  for  all , 
that  they  which  live  should  not  henceforth  live  unto  themselves , 
but  unto  him  which  died  for  them ,  and  rose  again.  (2  Cor. 
•v,  14,  15.)  Animated  by  these  principles  Martyn  pur¬ 
sued  his  course.  May  a  double  portion  of  his  spirit  rest 
on  all  who  follow  him  in  the  same  wide  field  of  labor. 

The  desire  to  know  how  such  a  man  preached,  is  nat¬ 
ural,  and  unavoidable.  It  will  be  here  gratified,  as  far 
as  respects  the  style,  and  usual  strain  of  his  composi¬ 
tions.  His  manner  in  the  pulpit  was  distinguished  for  a 
holy  solemnity,  always  suited  to  the  high  message  he  was 


4V 

/ 


PREFACE. 


delivering,  and  accompanied  by  an  unction  which  made 
its  way  to  the  hearts  of  his  audience.  With  this  was 
combined  a  fidelity  at  once  forcible  by  its  justice  and  in¬ 
trepidity,  and  penetrating  by  its  affection.  There  was, 
in  short,  a  power  of  holy  love,  and  disinterested  earn¬ 
estness  in  his  addresses,  which  commended  itself  to  every 
mail’s  conscience  in  the  sight  of  God. 

One  only  of  the  sermons  in  this  volume — the  last, 
entitled  ‘Christian  India’ — was  intended  for  publication, 
and  was  printed  during  the  Author’s  life  time.  Of  the 
rest,  the  ten  first  in' order  were  preached  on  successive 
Sundays,  at  the  Old  Church,  in  the  latter  end  of  1810, 
just  before  his  final  departure  from  Bengal.  Those 
which  follow  have  been  selected  from  a  parcel  of  his 
manuscript  sermons  in  the  possession  of  the  Author’s 
friends.  These  were  preached,  (as  appears  from  their 
superscriptions)  at  various  periods  of  the  Author’s  minis¬ 
try.  It  is  hoped  they  will  be  read  with  the  indulgence 
usually  granted  to  posthumous  works.  Though  they 
want  the  fine  polish  which  they  might  have  received 
from  his  own  chaste  and  accurate  pen,  if  they  had  been 
revised  by  himself  for  publication,  the  editors  are  per¬ 
suaded  that  they  will  be  read  with  lively  interest;  and 
they  send  forth  this  volume,  earnestly  praying  that  the 
Author,  ‘though  dead,’  may  yet  hereby  ‘speak’  with 
power  to  many;  and  that  the  great  Head  of  the  Church 
may  graciously  crown  the  perusal  of  these  discourses 
with  his  blessing. 

,  P.  S.  The  proceeds  of  this  publication  will  be  appro*- 
priated  to  the  funds  of  the  Church  Missionary  Society. 

Calcutta ,  Jan.  23,  1822. 


©©JSTOOTS. 


SERMON  I. 

On  the  Atonement. 

Hebrews  ix,  22. —  Without  shedding  of  blood  is  no 
remission .  ------  13 

SERMON  II. 

The  love  of  God  in  the  gift  of  his  Son. 

John  iii,  16.— -God  so  loved  the  world ,  that  he  gave  his 
only -be gotten  Son,  that  whosoever  believeth  in  him 
should  Jiot  perish,  but  have  everlasting  life.  -  -  35' 

SERMON  III. 

The  reigns  of  Sin  and  Grace. 

Romans  v,  20,  21. —  Where  sin  abounded,  grace  did 
much  more  abound:  That  as  sin  hath  reigned  unto 
death,  e~i>en  so  might  grace  reign,  through  righteous¬ 
ness,  unto  eternal  life,  by  Jesus  Christ  our  Lord.  -  4$ 

SERMON  IV. 

The  Scriptures  more  persuasive  than  any  miraculous 
appearances. 

Luke  xvi,  31. — And  he  said  unto  him.  If  they  hear  not 
Moses  and  the  proph  ets,  neither  will  they  be  persuaded, 
though  one  rose  from  the  dead.  -  64 

SERMON  V. 

The  doom  of  the  wicked. 

Psalm  ix,  17. —  The  wicked  shall  be  turned  into  hell,  and 
all  the  nations  that  forget  God.  -  T9 


r 


CONTENTS. 


T1 


SERMON  VI. 

The  deceitfulness  of  the  heart. 

Jeremiah  xvii,  9. —  The  heart  is  deceitful  above  all 
things.  -  --  --  --  --96 

SERMON  VII. 

Tribulation  the  way  to  the  Kingdom. 

Acts  xiv,  22. —  We  must  through  much  tribulation  enter 
into  the  kingdom  of  God.  -----  111 

SERMON  VIII. 

The  Christian  walk. 

Colossians  ii,  6. — As  ye  have  therefore  received  Christ 
Jesus  the  Lord ,  so  walk  ye  in  him.  -  -  -  135 

SERMON  IX. 

Felix. 

Acts  xxiv,  25. — And  as  he  reasoned  of  righteousness, 
temperance,  and  judgment  to  come ,  Felix  trembled; 
and  answered.  Go  thy  way  for  this  time:  when  I  have 
a  convenient  season  I  will  call  for  thee.  -  151 

SERMON  X. 

Invitation  of  the  Spirit  and  the  Bride. 

Revelation  xxii,  17. — And  the  Spirit  and  the  bride  say, 

Come ;  and  let  him  that  is  at hirst,  come ;  and  whosoever 
will,  let  him  take  the  water  of  life  freely.  -  168 

SERMON  XI. 

The  new  Creature. 

2  Corinthians  v,  17. — If  any  man  be  in  Christ,  he  is  a 
new  creature;  old  things  have  passed  away;  behold , 
all  things  are  become  new.  -----  186 

SERMON  XII. 

Nature  and  means  of  conversion. 

Acts  iii,  26. —  God  having  raised  up  his  Son  Jesus,  sent 
him  to  bless  you,  in  turning  away  every  one  of  you 
from  his  iniquities.  -------  206 


CONTENTS. 


Vll 


SERMON  XIII. 

The  Apostle’s  description  and  salutation  of  tine  Christians. 

1  Corinthians  i,  1 — 3. — Paul ,  called  to  be  a?i  Apostle 
of  Jesus  Christ  through  the  will  of  God ,  and  Sosthenes , 
our  brother,  mito  the  church  of  God  which  is  at  Corinth, 
to  them  that  are  sanctified  in  Christ  Jesus,  called  to  be 
saints,  with  all  that  in  every  place  call  upon  the  name 
of  Jesus  Christ  our  Lord,  both  theirs  and  ours:  Grace 
be  unto  you,  and  fence  from  God  the  Father,  and 
from  the  Lord  Jesus  Christ.  -  226 

SERMON  XIV. 

The  preaching  of  Christ  crucified. 

1  Corinthians  i,  23,  24. —  We  preach  Christ  crucified, 
unto  the  Jews  a  stumbling-block,  and  unto  the  Greeks 
foolishness;  but  unto  them  which  are  called,  both  Jews 
and  Greeks,  Christ  the  power  of  God,  and  the  wisdom 

of  God.  -  -  -  -  -  -  -  -  -  247 

SERMON  XV. 

The  Church  a  spiritual  building. 

Ephesians  ii,  19 — 22 ,—JYow  therefore  ye  are  no  more 
strangers  and  foreigners,  but  fellow-citizens  with  the 
saints,  and  of  the  household  of  God;  and  are  built  up¬ 
on  the  foundation  of  the  Apostles  and  Prophets ,  Jesus 
Christ  himself  being  the  chief  corner  stone ;  in  whom 
all  the  building fitly  framed  together  groweth  unto  an 
holy  temple  in  the  Lord:  in  whom  ye  also  are  buildecl 
together,  for  an  habitation  of  God  through  the  Spirit.  268 

SERMON  XVI. 

The  trembling  Jailer. 

Acts  xvi,  29 — 31. —  Then  he  called  for  a  light,  and 
sprang  in,  and  came  trembling,  and  fell  down  before 
Paul  and  Silas;  and  brought  them  out,  and  said.  Sirs, 

'  what  must  I  do  to  be  saved?  And  tney  said.  Believe 
on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved.  -  288 

SERMON  XVII. 

The  state  of  Nature. 

Ephesians  ii,  1 — 3. — And  you  hath  he  quickened,  whp 
were  dead,  in  trespasses  and  sins;  wherein  in  time  past 


CONTENTS. 


vm 

ye  walked,  according  to  the  course  of  this  world,  accord¬ 
ing  to  the  prince  of  the  power  of  the  air,  the  spirit  that 
now  worketh  in  the  children  of  disobedience:  among 
whom  also  we  all  had  our  conversation  in  times  past  in 
the  lusts  of  our  flesh,  fulfilling  the  desires  of  the  flesh 
and  of  the  mind;  and,  were  by  nature  the  children  of 
wrath,  even  as  others.  ------  307 

SERMON  XVIII. 

The  state  of  Grace. 

Ephesians  ii,  4 — 7. —  God  who  is  rich  in  mercy,  for  his 
great  love  wherewith  he  loved  us,  even  when  we  were 
dead  in  sins,  hath  quickened  us  together  with  Christ, 

( by  grace  ye  are  saved; )  and  hath  raised  us  up  to¬ 
gether,  and  made  us  sit  together  in  heavenly  places  in 
Christ  Jesus;  that  in  the  ages  to  come  he  might  shew 
the  exceeding  riches  of  his  grace,  in  his  kindness  to¬ 
ward  us  through  Christ  Jesus.  -  318 

SERMON  XIX. 

'  Christ’s  grand  commission  to  his  Apostles. 

.Matthew  xxviii,  18 — 20. — And  Jesus  came  and  spake 
unto  them,  saying.  All  power  is  given  unto  me  in  heav¬ 
en  and  in  earth.  Go  ye,  therefore,  and  teach  all  na¬ 
tions,  baptizing  them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost:  teaching  them  to  ob¬ 
serve  all  things  whatsoever  1  have  commanded  you: 
and,  lo,  I  am  with  you  alway,  even  unto  the  end  of 
the  world.  -  --  --  --  -  342 

SERMON  XX. 

Christian  India. 

Galatians  vi,  10. — As  we  have  therefore  opportunity , 
let  us  do  good  unto  all  men,  especially  unto  them  who 
IQ'e  of  the  household  of  faith.  -  361 


SERMON  I. 


Heb.  ix,  22. 

Without  shedding  of  blood  is  no  remission . 

.  O 

The  confession  of  mankind  respecting  their 
need  of  forgiveness,  though  in  most  cases  not 
arising  from  such  deep  conviction  as  to  lead 
them  to  seek  pardon,  is,  however,  so  general, 
and  the  acknowledgment  made  so  read#y, 
that  instead  of  detaining  you  with  proofs  of  our 
universal  sinfulness,  we  shall  for  the  present 
take  it  for  granted.  The  opinions  of  men  on 
the  way  of  obtaining  pardon,  are  far  from  being 
so  agreeable  to  each  other,  or  to  the  truth. 
That  great  source  of  ignorance,  our  fancied 
knowledge,  is  one  cause  of  their  mistake;  and 
want  of  a  thorough  persuasion  of  their  guilt 
and  danger,  makes  them  remiss  in  their  in¬ 
quiries  about  the  way  to  escape  from  it.  Their 
natural  depravity  also  makes  them  averse  to 
any  consideration  of  a  religious  nature;  and 
even  when  the  Scripture  is  consulted  for  in¬ 
formation  on  this  subject,  men  often  bring  their 

o 


14 


ON  THE  ATONEMENT. 


cPVvn  notions  and  prejudices  along  with  thetn. 
In  this  way  the  doctrine  of  the  gospel  appears 
obscure.  It  shall  be  our  endeavor  to  state  the 
truth  as  it  is  revealed,  and  we  must  begin  with 
removing  error. — 

Without  shedding  of  blood  there  is  no  remis¬ 
sion .  Now  as  there  are  many  modes  of  re¬ 
mission  or  forgiveness  passing  current  among 
Christians,  different  from  the  one  in  the  text, 
we  must  examine  their  nature  and  prove  their 
inefficacy. 

I.  The  first,  and  most  general  way  is,  that 
God  is  merciful,  and  man  weak,  therefore  God 
will  overlook  his  errors.  This,  as  might  be  ex¬ 
pected,  is  the  most  favorite  way  among  men, 
because  most  agreeable  to  their  inclinations; 
in  the  reasoning  by  which  it  is  attempted  to  be 
established,  we  allow  the  premises,  but  deny 
the  conclusions:  we  allow  that  God  is  merciful 
and  man  wreak,  but  we  deny  that  it  follows 
from  thence  that  man  must  be  saved.  For 
though  God  is  merciful,  and  must  necessarily 
remain  so,  yet  our  salvation  is  not  necessary  to 
the  maintenance  of  his  attribute  of  mercy;  he 
would  not  lose  this  attribute  were  we  all  to 
perish:  if  he  would  why  did  he  not  when  he 
destroyed  the  angels  that  sinned?  No  mercy 
was  shewn  to  them,  yet  we  still  say,  and  say 
properly,  diat  mercy  is  one  of  his  attributes. 
It  is  allowed  that  man  diifers  from  the  angels 
in  being  weak;  but  God  did  not  create  him 
weak — God  made  man  upright,  in  his  own  im-^ 
age.  His  subsequent  corruption  is  to  be 


ON  THE  ATONEMENT. 


15 


ascribed  to  himself,  and  can  therefore  impose 
no  obligation  on  God  to  alter  his  laws  in  order 
to  accommodate  them  to  man’s  weakness.  If 
it  be  urged  that  the  weakness  in  which  we  are 
born  is  not  owing  to  ourselves,  we  reply,  that 
weakness  is  not  so  great  as  to  amount  to  a 
necessity  of  falling.  What  man  can  say  with 
truth,  concerning  any  of  the  sins  he  has  com¬ 
mitted,  that  it  was  absolutely  impossible  for 
him  to  have  avoided  it;  if  he  had  avoided  the 
temptation,  or  armed  his  mind  with  considera¬ 
tion — the  fear  of  God  and  his  judgments — 
faith  in  his  promises  and  help — whose  con¬ 
science  does  not  tell  him  after  the  commission 
of  evil,  that  he  is  himself  to  blame,  and  not  his 
maker?  God  it  is  true,  has  given  us  passions, 
but  it  is  not  the  use  of  them  that  constitutes 
sin,  but  the  abuse  of  them:  this  abuse  of  them 
is  of  ourselves,  and  therefore  God  is  not 
chargeable  with  our  sinful  weakness.  Conse¬ 
quently  no  argument  can  be  drawn  from  thence 
that  he  will  overlook  it.  If  any  one  injure  us 
materially  in  our  property  or  honor,  and  while 
we  are  suffering  from  the  aggression,  should 
plead  his  weakness  of  resolution,  or  the  strength 
of  his  inclination  to  do  what  he  has  done,  we 
should  consider  the  excuse  as  inexcusable  as 
the  crime;  and  why  we  do  not  apply  the  rea¬ 
soning  to  God,  is,  because  we  seldom  think  how 
offensive  sin  is  to  him. — Our  weakness  there¬ 
fore,  is  no  excuse;  and  if  God  make  laws  for  us, 
and  denounce  punishments  for  the  transgression, 
and  rewards  for  the  observance  of  them,  he 


46 


ON  THE  ATONEMENT.- 


does  only  what  every  wise  Lawgiver  on  earth 
does,  who,  if  he  fulfil  his  own  threatenings,  is 
not  accused  of  want  of  goodness.  It  might  be 
added,  that  the  goodness  of  God  would  be  so 
far  from  being  liable  to  any  imputation  by  our 
destruction,  that  it  might  probably  be  an  act  of 
goodness  to  the  rest  of  the  creation  to  punish 
us;  as  a  King,  by  putting  to  death  a  number  of 
his  people,  who  are  nuisances  to  the  rest  by 
their  ill  conduct,  consults  thereby  the  benefit  of 
the  whole  community:  for  the  rest  are  taught 
the  evil  and  danger  of  transgression,  and  fear 
to  offend.  If,  after  all,  men  persist  in  saying, 
that  they  can  never  believe  that  there  is  any 
hell,  or  that  God  made  us  to  be  miserable,  we 
answer,  that  the  same  argument  would  go  to 
prove  that  there  should  be  no  suffering  in  this 
life  neither — for  this  world  is  as  much  under 
God’s  government  as  the  next;  we  must  there¬ 
fore  say  upon  those  principles,  we  shall  never 
find  any  misery  in  the  world,  God  is  too  merci¬ 
ful  to  allow  it.  But  let  us  look  at  the  tvorld — 
Is  there  no  misery,  no  shame,  no  poverty,  no 
remorse,  no  disease?  yes,  a  huge  army  of  pains 
and  sorrows  over-run  the  earth,  and  are  the 
consequences  of  men’s  sins — -the  natural,  ap¬ 
pointed  and  necessary  consequences.  It  cannot 
be  said  that  these  sufferings  are  intended  only 
to  correct  us,  so  as  to  make  us  more  careful  in 
future;  for  in  all  instances  of  capital  punish¬ 
ments  for  crimes  this  end  cannot  be  answered. 
When  a  man  is  brought  to  the  gallows,  no  one 
supposes  that  his  execution  is  intended  to  make 


PN  THE  ATONEMENT. 


17 


him  better;  and  it  must  be  observed  that  these 
things  take  place  upon  earth  according  to  the 
appointment  of  God:  for  such  instances  of 
punishments,  where  men  are  cut  off  for  ever 
from  the  community,  are  confessedly  necessary 
for  the  well  being  of  the  whole,  and  are  there¬ 
fore  agreeable  to  the  will  of  God.  Our  infer¬ 
ence  therefore,  is,  that  upon  whatever  princi¬ 
ple  God  is  supposed  too  merciful  to  punish  sin 
hereafter,  upon  the  same  principle  it  must  be 
concluded,  that  he  is  too  merciful  to  punish  it 
here:  which  is  contrary  to  fact.  But  we  were 
to  speak  of  forgiveness.  We  have  shewn  that 
it  is  impossible  to  suppose  that  God  should  not 
punish  sin  at  all;  yet  since  many  who  would 
allow  that  God  will  punish  some,  that  is,  the 
most  heinous  transgressors,  yet  suppose  that 
the  rest  will  be  readily  forgiven,  we  proceed 
one  step  farther,  and  affirm,  that  God  never 
forgives  any  in  the  absolute  exercise  of  mercy, 
independently  of  any  other  consideration.  For 
mercy  cannot  be  exercised  to  the  disparage¬ 
ment  of  his  truth.  If  therefore,  he  has  spoken 
any  thing  which  is  of  such  a  nature  that  the 
exercise  of  mercy  in  pardoning  would  be  incon¬ 
sistent  with  it,  that  mode  of  exercising  mercy 
cannot  be  admitted  as  possible,  because  it  would 
subject  the  Deity  to  the  imputation  of  false¬ 
hood.  Now  God  has  said,  either  literally  or  vir¬ 
tually,  that  sin  shall  not  go  unpunished:  and  rea¬ 
son  indeed,  furnishes  us  with  the  same  truth,  for 
sin  is  the  transgression  against  some  law,  and 
there  can  be  no  law  without  the  sanction  of 
*2 


18 


ON  THE  ATONEMENT. 


punishment  annexed  to  transgression.  If  there¬ 
fore,  after  this  declaration  of  God,  that  sin 
shall  meet  its  punishment;  sin,  through  the  ex¬ 
ercise  of  God's  mercy  find  no  punishment,  how 
shall  God  be  true? 

II.  The  next  opinion  to  be  noticed,  is  that 
God  will  pardon  us  for  the  sake  of  our  repent¬ 
ance.  But  if  a  debtor  express  his  sorrow  to  the 
creditor  for  having  contracted  the  debt,  and 
promise  to  incur  no  new  debt  with  him  here¬ 
after,  will  the  creditor  be  satisfied  with  this 
declaration?  The  debtor’s  future  good  con¬ 
duct  will  be  of  no  advantage  to  him;  he  re¬ 
quires  payment  therefore;  and  in  default  of 
payment,  will  imprison.  Or  if  a  criminal  ac¬ 
knowledge  before  a  judge,  his  sorrow  for  his 
past  offences,  and  promise  amendment,  will  his 
acknowledgments,  or  his  promises  arrest  the 
arm  of  justice?  by  no  means — the  law  must 
take  its  course,  or  it  may  as  well  be  abolished. 
Now  God  is  the  judge  of  the  universe.  He 
sitteth  upon  his  throne  judging  right;  if  there¬ 
fore  every  sinner,  for  the  sake  of  his  repentance, 
must  find  pardon,  disorder  would  as  necessa¬ 
rily  be  introduced  into  God’s  moral  govern¬ 
ment  of  the  world,  as  it  would  be  in  human 
governments  from  the  same  cause.  A  due 
consideration  of  this  truth  would  tend  to  re¬ 
move  many  erroneous  imaginations.  A  father, 
it  is  allowed,  pardons  his  child  out  of  love  to 
it,  and  a  master  his  servant,  on  account  of 
his  repentance:  but  God  is  not  a  father  or  a 
master  only,  but  a  judge  and  a  governor. 


ON  THE  ATONEMENT. 


19 


Now  a  poor  and  ignorant  man,  brought  before 
a  judge,  often  wonders  why  he  might  not  as 
well  be  pardoned  and  liberated,  especially 
when  conscious  that  he  should  be  careful  to 
offend  no  more.  These  are  his  thoughts  be¬ 
cause  he  is  too  short-sighted  to  look  beyond 
himself,,  and  to  watch  the  distant  consequen¬ 
ces  of  indiscriminating  lenity,  in  its  effects  on 
the  community  at  large.  We  in  the  same 
way,  think  it  extremely  easy,  and  certain  as 
it  is  easy,  that  God  should  pardon  sinners* 
for  the  sake  of  their  repentance,  because  we 
consider  only  our  own  individual  case:  but 
when  it  is  considered  that  God  is,  in  the 
strictest  sense,  a  judge,  as  well  as  a  father 
or  a  master,  it  becomes  a  far  greater  difficulty 
than  at  first  sight  it  appears,  to  believe  that 
he  should  pardon  men  for  their  repentance. 
In  addition  to  what  has  been  said,  it  may 
be  observed,  that  a  judge’s  peculiar  duties 
are  comparatively  so  indispensable,  that  a  man 
in  that  situation,  actit7g  conscientiously,  will 
punish  a  servant,  or  even  his  own  child, 
whom  he  would  have  forgiven  if  acting  only 
in  the  capacity  of  a  master  or  father.  The 
former  considerations  also  of  the  truth  of 
God,  may  be  again  referred  to  in  evidence 
against  the  supposition  that  repentance  and 
pardon  are  necessarily  connected.  It  may 
be  asked  as  before,  if  God’s  law  threatens 
punishment  for  sin,  and  makes  no  provision 
for  repentance,  which  it  does  not  any  more 
than  human  laws,  how  shall  God  be  try®  if' 


20 


ON  THE  ATONEMENT. 


our  sins  go  unpunished?  But  here  it  will  be 
asked,  Do  not  the  Scriptures  themselves  say, 
that  if  we  repent,  we  shall  be  saved?  Yes, 
because  repentance  is  necessary  to  our  ac¬ 
cepting  that  way  of  pardon  which  God  has 
provided:  but  it  can  nowhere  be  inferred  from 
Scripture  that  repentance  is  the  primary  cause 
of  our  pardon,  or  that  it  is  of  itself  sufficient. 

III.  The  third  way  of  obtaining  pardon  for 
our  offisnces  which  we  notice,  is  the  way  of 
good  works.  The  followers  of  this  way 
suppose,  that  future  good  works  will  make 
amends  for  past  bad  ones — that  money  given 
for  charity  will  atone  for  former  extravagance 
— that  attendance  at  church  and  sacrament, 
will  make  up  for  past  profanations  of  sabbaths 
■ — and  that  extraordinary  strictness  in  religious 
duties,  will  work  out  the  pardon  of  past 
remissness.  This  is  the  Popish  doctrine  of 
works  of  supererogation.  But  concerning  these 
good  works  which  we  do,  it  must  be  said,  that 
they  are  either  not  commanded  of  God,  or  they 
are:  if  they  are  not,  they  are  unlawful  and 
unnecessary — if  they  are,  they  are  absolutely 
necessary  to  be  done  at  every  time  in  such  a 
sense,  that  to  omit  doing  them  is  a  sin.  All 
the  good  works  that  can  possibly  be  done  in 
any  hour,  with  all  their  perfection  and  ex¬ 
cellence,  belong  to  that  hour,  and  consequently 
the  merit  of  them  cannot  be  transferable,  to 
supply  the  defects  of  another  hour:  to  attempt 
to  do  it,  is  but  to  cover  one  part  of  the  body 
with  a  garment  which  leaves  another  part 


ON  THE  ATONEMENT. 


21 


naked.  One  of  our  Savior’s  arguments  is  in 
point  here:  Which  of  you  having  a  servant 
plowing ,  or  feeding  cattle ,  ivill  say  unto  him 
by  and  by  when  he  is  come  from  the  field ,  Go 
-and  sit  down  to  meat;  and  will  not  rather  say 
unto  him ,  Make  ready  wherewith  I  may  sup, 
and  gird  thyself  and  serve  me  till  I  have  eaten 
and  drank.  After  the  servant  has  done  his 
work  in  the  field,  the  master  does  not  think 
himself  obliged  to  shew  him  particular  kind¬ 
ness  and  indulgence,  but  gives  him  other  work; 
and  when  he  has  finished  that  too,  doth  he 
thanlc  that  servant  our  Savior  asks,  because  he 
did  the  things  that  were  commanded  him ?  I 
trow  not.  So  likewise  ye,  when  ye  shall  have 
done  all  these  things  which  are  commanded  you, 
say ,  We  are  unprofitable  servants,  we  have  done 
that  which  was  our  duty  to  do:  that  is,  Say,  and 
therefore  know,  that  if  you  do  every  possible 
good  work,  you  have  done  no  more  than  God 
commanded  you,  and  have  therefore  brought 
no  profit  to  God,  any  more  than  a  servant, 
who  does  his  appointed  duty,  brings  any  gain 
to  his  master,  or  lays  him  under  an  obligation. 

IV.  Upon  the  whole  then,  it  appears  that 
neither  God’s  mercy,  nor  our  repentance,  nor 
our  good  works  can  be  allowed  to  be  the  way 
of  pardon.  By  these  there  is  no  remission. 
Yet  since  it  is  undeniable  that  sins  may  be 
forgiven,  we  are  compelled  to  adopt  the  only 
supposition  that  remains.  If  it  is  indeed 
necessary  for  the  sake  of  the  truth  and  justice 
of  God,  that  sin  should  be  punished,  and  sab 


22 


OX  THE  ATONEMENT. 


.  vafion  consists  not  in  our  suffering,  it  imme¬ 
diately  follows  that  some  one  must  suffer  for 
us.  There  seems  no  possible  way  of  recon¬ 
ciling  mercy  and  justice,  grace  and  truth,  buf 
this.  Yet  here  again,  when  we  search  for  an 
atonement,  not  for  one  sin,  but  for  all  the  sins 
of  all  the  human  race,  reason,  not  informed  by 
revelation,  must  despair  of  succeeding  in  its 
search:  for  sin  is  an  infinite  evil: — an  offence 
against  a  fellow-creature,  an  equal,  a  superior, 
a  king — or  again,  against  a  friend,  a  brother,  a 
father,  is  in  every  step  more  aggravated;  since 
the  offence  increases  always  in  proportion  to 
the  dignity  of  the  person  whom  we  offend, 
and  the  obligations  we  are  under  to  him. 
Hence  it  must  be  concluded,  that  since  the 
dignity  of  God  is  infinite,  and  the  obligations 
we  are  under  to  him  infinite,  the  wickedness  of 
sinners  against  him  is  also  infinite;  therefore 
if  we  suffer  for  sin  in  hell,  no  finite  time  of  suf¬ 
fering  can  be  a  sufficient  punishment  for  sin; 
it  must  be  for  an  infinite  time,  for  eternity. 
On  the  other  hand,  if  our  sins  are  to  be  can¬ 
celled  by  an  atonement,  that  atonement  must 
be  of  infinite  value  in  order  to  be  equivalent  to 
the  evil  of  sin;  and  if  the  atonement  be  a  per¬ 
son,  that  person  must  be  of  infinite  dignity7". 
But  infinite  dignity  belongs  only  to  God.  In 
this  dilemma  the  book  of  Revelation  appears 
for  our  information  and  relief,  and  teaches  us 
that  the  Deity  exists  in  three  persons,  all  equal; 
that  the  second  of  these  in  love  consented  to 
become  the  atonement  required,  and  the 


ON  THE  ATONEMENT. 


23 


Father  accepted  it.  But  as  an  atonement 
for  sin  implied  suffering  for  it,  and  the  Deity 
is  incapable  of  suffering,  not  on  account  of  any 
imperfection,  but  of  his  absolute  perfection,  it 
was  necessary  that  he  should  assume  a  nature 
that  was  capable  of  suffering.  This  might  be 
the  nature  of  angels  or  of  men.  It  was  more 
proper  to  assume  the  nature  of  men  than  ot 
angels,  because  the  words  Thou  shalt  surely  die 
respect  the  human  nature:  therefore  it  was 
necessary  that  the  nature  which  had  sinned 
should  die.  From  this  time  then,  preparation 
was  made  for  the  comino;  of  the  Son  of  God 
into  the  world;  and  the  promise  of  his  incarna¬ 
tion  from  the  seed  of  the  woman,  was  given 
immediately  after  the  fall.  About  this  time 
also,  it  appears  that  God,  in  order  to  teach  man 
in  what  way  he  would  save  such,  namely,  not 
without  shedding  oj *  blood ,  instituted  the  ob¬ 
servance  of  sacrifices.  It  is  not  indeed  ex¬ 
pressly  said  in  the  book  of  Genesis,  that  God 
commanded  this  rite,  but  it  seems  extremely 
evident;  for  Abel  offered  a  sacrifice,  and  was 
accepted  in  preference  to  Cain.  But  in  the 
New  Testament  it  is  said,  that  “by  faith  Abel 
offered  a  more  acceptable  sacrifice  than  Cain.” 
Now  faith  implies  a  divine  command;  for 
where  there  is  no  command  of  God,  there  is 
no  place  for  the  exercise  of  faith.  Even  be¬ 
fore  Abel,  it  seems  most  probable  that  Adam 
and  Eve  offered  sacrifices  by  the  divine  com¬ 
mand:  for  it  is  said  that  God  made  them ,  or  pre¬ 
pared  for  them  coats  of  ski?isr  and  clothed  them . 


24 


ON  THE  ATONEMENT. 


Now  as  animal  food  was  not  allowed  mankind 
till  after  the  flood,  it  is  not  easy  to  Say  why 
these  animals  should  be  killed,  but  in  sacri¬ 
fices;  and  God’s  clothing  them  was  a  lively 
figure  of  their  being  clothed  with  the  right¬ 
eousness  of  Christ — They  obtained  it  not  of 
themselves,  it  was  God  that  gave  it  to  them; 
to  signify,  that  the  righteousness  with  which 
our  naked  souls  are  clothed,  is  not  our  right¬ 
eousness,  but  the  righteousness  which  is  of 
God.  And  we  may  also  conceive  that  our 
first  parents,  who,  when  naked,  were  clothed 
at  the  expense  of  life,  might  be  taught  by  this, 
that  the  covering  of  the  inward  nakedness  of 
the  soul  was  to  be  at  the  expense  of  the  life 
and  blood — that  without  shedding  of  blood 
there  is  no  remission.  These  considerations 
respecting  sacrifices,  receive  considerable 
strength  from  the  consideration  of  the  ac¬ 
knowledged  universality  of  the  practice;  from 
the  sameness  of  the  manner  in  which  the 
whole  world  offered  these  sacrifices;  and 
from  that  merit  and  expiation  which  wore 
constantly  supposed  to  be  effected  by  them. 
The  practice  has  been  so  general,  that  it  is 
probable,  not  a  single  people  can  be  found 
upon  earth,  among  whom  it  has  not  prevailed 
at  one  time  or  other:  nay,  it  is  surprising  to 
observe  how  general  was  the  custom  of  human 
sacrifices,  unnatural  as  it  is.  The  ancient 
Egyptians,  Cretans,  Arabians,  Persians — the 
inhabitants  of  all  the  Greek  and  the  Asiatic 
islands — the  Romans — the  people  of  Gaul 


ON  THE  ATONEMENT. 


and  Germany,  all  the  inhabitants  of  the  north, 
of  whatever  denomination — the  Scythians,  the 
various  nations  upon  the  Baltic,  held  it  as  a 
fixed  principle,  that  their  happiness  and  secu¬ 
rity  could  not  be  obtained,  but  at  the  expense 
of  the  lives  of  others.  These  accounts  are 
handed  down  from  a  variety  of  authors  in  dif¬ 
ferent  ages,  many  of  whom  were  natives  of  the 
countries  which  they  describe.  They  would 
not  therefore  have  brought  so  foul  an  imputa¬ 
tion  on  the  people,  in  favor  of  whom  they 
were  writing;  nor  could  there  be  that  concur¬ 
rence  of  testimony,  were  not  the  history  in 
general  true.  The  practice  we  full  well  knoAV 
was  prevalent  in  our  own  island  in  ancient 
times,  when  the  forests  were  stained  with  the 
gore  of  men  dying  under  the  knife  of  the 
Druids.  In  modern  times,  it  is  seen  to  prevail. 
It  was  found  in  Mexico  and  Peru,  and  most 
parts  of  America.  In  Africa  it  is  still  kept  up 
in  the  inland  parts;  and  in  this  heathen  country 
it  has  been  the  custom,  from  time  immemorial. 
There  are  particular  directions  given  in  their 
sacred  books,  for  the  ceremonies  to  be  per¬ 
formed  <at  the  sacrifice  of  human  victims.  It 
is  within  ten  years  or  less,  that  the  sacrifice  of 
children  was  prohibited  by  the  government; 
and  little  doubt  can  be  entertained  that  many 
are  yearly  sacrificed  in  the  forests  of  Bengal. 

The  manner  ol  sacrificing  animals,  among 
all  nations,  has  also  been  very  similar.  Both 
among  the  Jews,  Greeks  and  Romans,  the 
victim  was  to  be  without  blemish  or  imperfec- 


26 


ON  THE  ATONEMENT. 


tion:  and  amongst  the  latter  people,  if  the 
animal  made  any  resistance,  it  was  thought  a 
bad  omen.  If  thought  fit  to  be  offered,  they 
confessed  their  sins  over  the  victim,  and  then 
slaughtered  him. 

Now  human  reason  even  amongst  the  most 
strenuous  opponents  of  the  divine  institutions, 
is  allowed  to  be  incapable  of  pointing  out  the 
least  natural  fitness  or  congruity,  between 
blood  and  atonement — between  killing  God’s 
creatures,  and  receiving  a  pardon  for  the 
violation  of  God’s  laws.  Yet  this  effect  of 
sacrifices  when  properly  offered,  was  the  inva¬ 
riable  opinion  of  the  heathens:  they  had  also  a 
traditionary  belief  among  them,  that  their 
animal  sacrifices  were  not  only  expiatory,  but 
vicarious.  Commutations,  and  substitutions, 
or  satisfactions,  being  so  remote  from,  nay, 
contrary  to  any  lesson  that  nature  teaches,  as 
they  confessedly  are,  it  seems  evident  that 
they  originated  in  a  primitive  command  of 
God,  though  certainly  carried  to  a  dreadful 
and  unscriptural  length,  when  extended  to 
human  sacrifices;  and  God  has  suffered  the 
practice  of  sacrifice  in  general  to  continue,  per¬ 
haps,  that  the  minds  of  men  may  be  accustomed 
to  the  idea  of  remission  through  blood-shedding, 
and  thus  be  more  ready  hereafter  to  receive 
the  gospel,  the  preaching  of  which  is  to  reveal 
the  great  sacrifice.  God  continued  to  order 
all  the  affairs  of  providence  in  subservience  to 
t]ie  same  event.  All  of  these  we  cannot  notice, 


ON  THE  ATONEMENT. 


27 


only  those  which  are  more  particularly  connect¬ 
ed  with  the  text. 

Noah,  Abraham,  Isaac,  and  Jacob,  were 
regular  and  exact  in  their  sacrifices;  and  in 
that  remarkable  instance  of  Abraham  being 
called  to  offer  up  his  son  Isaac,  a  more  clear 
intimation  of  what  God  was  about  to  do  was 
given,  than  had  ever  been  given  before.  Here 
a  father  was  seen  offering  an  innocent  son. 
Moreover,  the  place  where  the  great  event 
was  to  take  place  was  pointed  out.  Peculiar 
and  repeated  direction  was  given  to  Abraham 
to  go  to  that  particular  mountain,  and  no  other; 
and  a  remark  is  made  in  that  chapter  of  Gen¬ 
esis  of  a  proverb  that  had  arisen  “In  the  mount 
of  the  Lord  it  shall  be  seen a  tradition  that 
would  naturally  lead  men  to  expect  something 
remarkable  to  take  place  there.  At  last,  God 
separated  the  family  of  Abraham  to  be  a 
peculiar  people,  to  shew  forth  more  fully  than 
ever,  what  was  intended  to  be  done.  There 
had  been  many  typical  events  before  respect¬ 
ing  Christ,  but  now,  instead  of  a  few  and  insu¬ 
lated  notices,  as  the  time  approached  he  gives 
a  law,  full  of  nothing  but  various  and  innumer¬ 
able  representations  by  which  that  nation  was 
directed  every  year,  month,  and  day  in  their 
religious  actions,  and  in  their  conduct  of  them¬ 
selves  in  their  ecclesiastic,  and  civil  affairs,  to 
shew  forth  what  was  coming — one  observance 
exhibiting  one  doctrine  or  benefit,  another, 
anpther;  so  that  the  whole  nation  as  it  were* 


*  Gen.  5xii,14i 


28 


ON  THE  ATONEMENT- 


by  their  singular  customs,  were  preachers  and 
prophets  to  the  rest  of  the  world.  It  is  true  that 
the  modern  Jews  and  the  ignorant  ones  of  old, 
perceive  nothing  more  than  the  outside  of  their 
institutions:  but  it  must  have  occurred  to  every 
thinking  person  among  them,  that  mere 
ceremonies  could  not  have  formed  acceptable 
services  to  that  God  who  is  a  Spirit.  There 
seems  nothing  in  these  minute  institutions,  con¬ 
sidered  in  themselves,  that  appears  worthy  of 
the  appointment  of  that  wise  and  holy  God 
whom  the  Jews  knew,  while  the  rest  of  the 
world  lay  in  darkness;  and  upon  any  other 
hypothesis  it  would  be  difficult,  if  not  impossi¬ 
ble  to  account  for  the  particular  exactness  re¬ 
quired  in  these  services,  or  for  Moses’  being  so 
strictly  charged  to  make  all  things  according  to 
the  pattern  exhibited  on  the  mount.  We  might 
expect  among  a  people  designed  by  God  for 
such  purposes,  very  precise  injunctions  about 
the  sacrifice;  and  accordingly  tne  Jewish  ritual 
is  full  of  them — in  every  part  proclaiming  with¬ 
out  shedding  of  blood  there  is  no  remission.  In 
the  first  institution  of  the  system,  at  their 
coming  out  of  Egypt,  a  lamb  was  to  be  sacri¬ 
ficed  by  every  family,  and  the  blood  sprinkled 
upon  the  upper  lintels  and  door  posts,  that 
they  might  be  saved  from  the  destroying  angel; 
and  when  the  institution  was  complete,  the 
command  appeared  to  be  that  every  sin  was 
to  be  expiated  by  blood,  every  defilement  to 
be  cleansed  by  blood,  every  sin  of  ignorance 
was  to  be  atoned  for  by  blood — God  forgives 


ON  THE  ATONEMENT. 


29 


no  sin  without  blood.  Hence,  did  he  thus 
manifestly  reveal  the  intended  way  of  salvation 
by  blood.  The  manner  also  of  the  sacrifice 
among  the  Jews  unfolded  a  great  deal  more  of 
what  was  to  come,  than  the  same  rite  among 
the  heathen,  as  we  should  indeed  expect.  The 
animal  was  not  to  be  a  wild  beast,  or  unclean 
one — but  tame,  eatable,  sociable,  valuable, 
male,  and  in  the  prime  of  life.  They  were  to 
be  offered  voluntarily  by  the  persons,  to  sig¬ 
nify,  that  in  order  to  find  acceptance  through 
the  great  atonement,  we  must  depend  cordially 
and  sincerely  upon  it.  He  who  offered  the 
sacrifice  was  to  lay  his  hands  on  it,  confessing 
his  sins — which  imported  his  belief,  that  his 
sins  were  to  be  forgiven  by  his  transferring  them 
to  another.  After  the  death  of  the  animal, 
the  blood  was  sprinkled  round  about  the  altar, 
and  towards  the  mercy-seat.  This  marked 
the  virtue  of  the  atonement  to  satisfy  God  and 
open  the  way  to  his  mercy.  The  washing  of 
the  sacrifice  was  to  denote  Christ’s  purity — 
the  burning  of  it,  his  sufferings — the  holy  fire 
consuming  its,  denoted  the  wrath  of  God  de¬ 
scending  upon  him.  In  the  various  ceremonial 
defilements  contracted  by  touching  unclean 
animals,  or  dead  bodies, — or  by  leprosy,  or 
certain  other  diseases,  the  rites  px’escribed  de¬ 
noted  purification  by  blood.  Now  certainly 
there  is  no  obvious  connection  between  purifi¬ 
cation  and  blood:  if  water  had  been  used,  it 
might  have  been  said  that  its  natural  efficacy 
in  cleansing  was  adopted,  as  an  emblem  of  that 
*3 


30 


ON  THE  ATONEMENT. 


power  which  cleanses  the  soul;  but  why  blood- 
shedding  should  be  the  emblem  of  cleansing 
power,  is  unaccountable  on  any  hypothesis  but 
this — that  the  death  of  some  great  propitiation 
was  to  be  the  means  of  purifying  the  soul  from 
guilt  and  sin.  The  carnal  Jews  saw  but  little 
of  the  meaning  of  these  things,  as  might  be 
expected,  for  in  all  ages  the  bulk  of  men  sel¬ 
dom  look  beyond  the  outside  of  things.  God 
therefore,  in  wonderful  wisdom,  makes  use  of 
their  blindness  to  speak  still  more  plainly  of 
the  thing  intended.  While  they  depended  on 
their  outward  observances  he  tells  them  Every 
beast  of  the  forest  is  mine ,  and  the  cattle  upon  a 
thousand  hills;  I  know  all  the  fowls  of  the  moun¬ 
tains ,  and  the  wild  beasts  of  the  field  arc  mine.  If 
l  were  hungry  I  would  not  tell  thee,  for  the  world 
is  mine  and  the  fulness  thereof  Will  I  eat  the 
fiesh  of  bulls ,  or  drink  the  blood  of  goats?*  This 
should  have  naturally  led  them  to  consider 
that  if  God  speaks  so  slightingly  of  the  efficacy 
of  merely  literal  sacrifices,  while  yet  they  were 
so  strictly  enjoined,  it  must  have  been  their 
representing  power  and  meaning  that  constitu¬ 
ted  their  use.  Again,  an  unknown  person  is 
introduced  in  the  fortieth  psalm  saying,  Sacri¬ 
fice  and  offering  thou  didst  not  desire;  burnt - 
offering  and  sin-offering  hast  thou  not  required , 
then  said  I,  Lo ,  I  come;  in  the  volume  of  the 
Book  it  is  written  of  me.  While  the  law  and 
the  psalms  were  thus  gradually  and  harmoni¬ 
ously  opening  the  way,  and  preparing  the  minds 

*  F».  1, 10—17. 


ON  THE  ATONEMENT. 


31 


of  men  for  the  great  blood-shedding,  the 
Prophets’  writings  from  age  to  age  kept  pace 
with  them  in  unfolding  more  and  more  of  the 
designs  of  God.  Isaiah  at  last,  rapt  in  future 
times,  sees  him  as  already  come;  and  speaks 
of  one  who  hath  borne  our  griefs  and  carried 
our  sorrows;  who  was  wounded  for  our  trans¬ 
gressions ,  bruised  for  our  iniquities;  brought  as 
a  Lamb  to  the  slaughter;  for  the  transgression 
of  my  people  was  he  stricken.  Here  is  remission 
by  the  shedding  of  blood!  After  him  Daniel 
says  After  threescore  and  two  weeks,  Messiah 
shall  be  cut  of,  but  not  for  himself* 

V.  More  plain  notices  than  these  were 
scarcely  necessary;  and  very  few  more  were 
given  till  the  desire  of  all  nations  came;  who 
after  fulfilling  every  prophecy,  one  after 
another  by  his  birth,  life,  and  miracles,  finished 
the  great  work  for  which  preparation  had 
been  making  all  along  from  the  beginning  of 
the  world,  by  the  sacrifice  of  himself  on  the 
cross,  where  he  shed  hut  blood  for  us  and  for 
many,  for  the  remission  of  sins.  The  Jewish 
ritual  was  now  no  more  necessary,  it  had  done 
its  work,  and  was  therefore  abolished;  and  it 
is  now  more  than  one  thousand  seven  hundred 
years  since  temple  and  sacrifices  have  ceased. 
The  general  way  of  salvation  preparing  for  all 
mankind,  was  published  to  all  the  world.  Thus 
the  true  way  of  pardon  was  opened,  when 
neither  God’s  mercy,  nor  our  repentance,  nor 
our  good  works  could  avail.  Now  God’s  mercy 


*  Dan.  us,  26.' 


32 


ON  THE  ATONEMENT. 


can  be  exercised  without  detriment  to  his  truth 
and  holiness.  He  can  be  gracious  and  kind  to 
sinful  man,  yet  he  can  be  true,  yet  he  can  be 
holy.  Sin  meets  a  dreadful  punishment;  yet 
sinners  are  saved.  God  can  be  merciful  to  us; 
yet  his  truth  and  holiness  appear  awfully  dis¬ 
played  in  the  agonies  of  his  Son,  for  the  ex¬ 
piating  of  our  sins.  Having  therefore ,  brethren , 
boldness  to  enter  into  the  holiest  by  the  blood  of 
Jesus , — Let  us  draw  near  with  a  true  heart ,  in 
full  assurance  of  faith,  having  our  hearts  sprink¬ 
led,  from  an  evil  conscience .*  If  God,  with  such 
care,  such  forethought,  such  preparation,  has 
been  providing  an  atonement  for  you,  it  cannot 
be  that  he  should  disappoint  hopes  humbly 
placed  on  that  atonement;  and  we  are  author¬ 
ized  to  say,  that  if  any  man  in  the  world  will 
come  for  salvation  from  his  sin  in  this  way,  he 
shall  find  it — for  the  blood  of  JesuS  Christ  clean - 
seth  from  all  sm.f  On  the  other  hand,  I  leave 
it  to  yourselves  to  consider  whether  if  after  all 
that  God  has  been  doing,  not  for  himself,  but 
for  you;  and  Chrisf/not  for  himself,  but  for 
you;  you  still  do  not  make  it  your  business  to 
use  that  atonement  for  the  purposes  for  which 
God  has  designed  it,  by  obtaining  the  pardon 
of  your  sins,  and  being  delivered  from  this 
present  world,  is  it  likely  that  God  will  bear 
with  such  neglect;  or  listen  to  any  other  fool* 
ish  and  pretended  way  of  recommending  your¬ 
selves  to  his  favor?  If  you  had  never  heard  of 
all  that  he  has  been  doing  for  you,  the  case 

*  Heb.  x,  19, 22. 


t  1  John  i,  7. 


ON  THE  ATONEMENT. 


33 


were  different:  but  God  has  now  declared  it 
to  you.  Brethren,  if  we  sin  wilfully  after  we 
have  received  the  knowledge  of  the  truth ,  there 
remaincth  no  more  sacrifice  for  sin,  but  a  certain 
fearful  looking  for  of  judgment  and  fiery  indig¬ 
nation  which  shall  devour  the  adversa?'ies.  He 
that  despised  Moses ’  law  died  without  mercy, 
under  two  or  three  witnesses.  Of  how  much 
sorer  punishment  suppose  ye  shall  he  be  thought 
worthy,  who  hath  trodden  under  foot  the  son  of 
God,  and  hath  counted  the  blood  of  the  covenant 
wherewith  he  was  sanctified,  an  unholy  thing 
and  hath  done  despite  unto  the  Spirit  of  grace?* 
VI.  Many  important  remarks  might  be 
made  on  the  subject  we  have  been  considering, 
if  time  would  permit  us  to  enlarge;  but  we 
can  only  iust  observe,-  how  irresistible  are  the 
evidences,  not  of  Christianity  only,  to  the  con¬ 
fusion  of  infidelity,  but  of  that  real  and  scrip¬ 
tural  account  of  it,  by  which  it  appears  to  be 
the  developing  of  a  plan  of  salvation  in  the  way 
of  atonement.  And  since  we  have  been  tracing 

‘ZJ 

the  works  of  God  in  this  affair  from  the  begin¬ 
ning  of  things  to  this  day,  it  is  natural  to  look 
forward  to  consider  its  probable  effects  on  the 
world  to  the  end  of  time.  Surely  when  it  is 
fairly  unfolded  to  the  blind  votaries  of  super¬ 
stition,  amongst  whom  there  are  many,  no 
doubt,  in  sincerity  groping  for  the  true  way, 
and  are  practising  austerities  on  their  bodies, 
and  undergoing  sufferings  for  salvation,  which 
the  Son  of  God  has  borne  on  his  own  body, 


*  Heb.  x,  20-29. 


34 


ON  THE  ATONEMENT. 


they  will  perceive  the  wonderful  fitness  and 
suitableness  of  the  true  remedy  to  the  neces¬ 
sities  of  sinful  man.  It  is  not  for  us  to  say 
whether  all  will  believe;  only  the  Gospel  of 
the  Kingdom  must  be  preached  in  all  the 
world,  for  a  testimony  among  all  nations,  and 
then  shall  the  end  come.  But  whatever  shall 
be  its  effect  on  others,  let  us  be  careful,  dear 
brethren,  to  secure  an  interest  for  ourselves  in 
this  great  salvation;  that  when  all  nations  shall 
be  gathered  before  him,  we  may  be  numbered 
amongst  the  ransomed  of  the  Lord.  Now, 
unto  him  that  loved  us,  and  washed  us  from 
our  sins  in  his  own  blood,  and  hath  made  us 
kings  and  priests  unto  God  and  his  Father,  to 
Him  be  glory  and  dominion  for  ever  and  ever. 
Am?n. 


SERMON  II 


John  iii,  16. 

God  So  loved  the  world ,  that  he  gave  his  only - 
begotten  Son ,  that  whosoever  believeth  in  him 
should  not  perish^  but  have  everlasting  life . 

When  we  wish  to  express  strong  feelings,  or 
excite  particular  attention,  we  are  apt  to  go 
for  words  to  the  extremities  of  time,  space, 
and  being.  Thus,  when  the  Apostle  John 
would  communicate  to  us  the  thought  under 
which  his  own  mind  labored,  namely,  the  in¬ 
calculable  number  of  the  remarkable  things 
Christ  said  and  did,  he  expressed  it  by  saying, 
that  if  they  were  written  every  one,  he  sup¬ 
posed  the  world  itself  could  not  contain  the 
books  that  should  be  written.  In  the  book  of 
the  Acts,  Moses  is  described  to  have  been  in 
his  childhood  beautiful  to  God,  as  it  is  in  the 
original:  the  meaning  of  which  is,  as  it  is  ren¬ 
dered,  exceedingly  beautiful.  Whenever  men 
are  in  transports  of  passion,  they  go  for  terms 
of  endearment,  or  expressions  of  anger,  beyond 
the  little  sphere  in  which  their  thoughts  cir¬ 
culate  when  their  tempers  are  quiet.  A  man 


36 


ON  THE  LOVE  OF  GOD. 


furious  with  anger  is  never  easy,  nor  seems  to 
have  expressed  the  feelings  of  his  heart,  till 
he  has  brought  on  something  about  God,  his 
soul,  and  the  word  which  is  used  to  denote 
its  everlasting  misery.  Flinging  about  fire¬ 
brands  and  death,  he  seems  during  the  exist¬ 
ence  of  the  paroxysm,  to  be  endued  with  super¬ 
natural  strength.  He  is  like  those  furious 
spirits,  of  whom  it  is  feigned,  that  they  plucked 
up  mountains  by  the  roots,  and  hurled  them 
at  each  other.  It  appears  then,  that  sVong 
feelings  and  vivid  conceptions,  are  generally 
efforts,  to  reach  beyond  created  being  and 
finite  duration.  It  is  natural  therefore,  con¬ 
versely,  that  the  same  emotions  should  in 
their  turn  be  excited  by  the  mention  of  all  the 
great  things  that  belong  to  religion.  We  make 
these  observations  that  our  minds  may  be  duly 
prepared  for  the  consideration  of  this  text; 
which  besides  the  important  matter  contained 
in  it,  is  remarkable  for  bringing  into  notice 
such  persons  and  things  only,  as  are  in  their 
nature  at  the  very  summit  of  being  and  of 
thought.  The  persons  introduced  are  God, 
and  Christ,  and  the  whole  world,  and  none  else 
— the  subjects  treated  about,  are  endless  hap¬ 
piness  and  misery,  and  nothing  less. 

I.  The  first  word  that  meets  us  as  we  ap¬ 
proach  the  text  is  God!  The  name  of  God  is 
beard  by  different  men  differently.  The  hea¬ 
then  hears  it  without  anv  emotion  at  all;  he 
has  been  accustomed  to  attach  the  idea  to 
some  inferior  being,  who  surpasses  him  in 


ON  THE  LOVE  OF  GOD. 


37 


power,  not  in  purity — to  one  who  can  sport,  and 
play,  and  sin.  He  has  been  used  to  listen  to 
songs  in  which  the  praises  of  his  god,  and  all 
manner  of  obscenity  are  mixed  up  together — • 
at  least  transitions  are  made  from  one  to 
another  so  readily,  that  the  poor  idolater  can¬ 
not  suppose  that  they  are  very  unsuitable  to 
each  other.  Of  such  a  being’s  future  judgment 
for  sin  he  cannot  be  afraid,  nor  feel  more  at 
hearing  his  name,  than  at  hearing  of  any  other 
unimportant  thing. 

INot  so  the  man  brought  up  in  a  Christian 
land.  He  may  be  a  profane  man,  and  call 
upon  the  Almighty  as  often  as  he  is  surprised, 
without  thinking  of  God  at  all;  he  may  hear 
others  do  the  same  with  equal  indifference, 
but  at  the  serious  mention  of  the  sacred  name, 
some  awful  thoughts  will  come  over  his  mind, 
and  he  will  think  of  a  mighty  Being  who  cre¬ 
ated  him,  and  can  destroy  him.  His  thoughts 
though  indistinct,  as  they  ever  must  be  in  all, 
will  correspond  to  the  accounts  which  the 
Scriptures  give  of  his  majesty,  as  being  the 
first  and  the  last — the  only  self-existent 
Creator  and  Governor  of  all — dwelling  in  inac¬ 
cessible  light,  yet  present  every  where,  and 
knowing  every  thing.  Conceptions  of  a  being 
of  this  kind,  allow  nothing  light  and  trifling  to 
be  connected  with  them.  Moreover,  the  most 
thoughtless  amongst  us  cannot  help  believing 
God  to  be  a  holy  being;  they  know  also  that 
there  is  a  judgment  to  come,  and  conscience 
tells  them  they  are  not  prepared  for  it.  Hence* 


38 


ON  THE  LOVE  OF  GOD. 


rile  mention  of  his  name  makes  them  uneasy, 
and  they  will  compose  their  minds  and  give 
attention  when  something  is  said  about  God, 
but  they  are  prepared  to  hear  something 
which  is  sure  to  be  disagreeable.  Disagreeable 
or  not,  it  cannot  be  unimportant.  The  sen¬ 
tence  therefore,  having  begun  with  the  name 
of  God,  let  us  go  on  to  see  what  else  may  be 
said  in  it.  God  so  loved:  Love!  Does  God 
love ?  can  God  love?  This  soft  affection  is  found 
among  creatures;  and  in  exact  proportion  to 
its  extent  and  power,  does  peace  and  harmony 
prevail.  When  we  love,  and  are  loved,  we 
are  ourselves  happy  and  make  others  so.  But 
can  it  be  said  of  God  that  he  loves?  of  him, 
whom  you  represent  as  a  jealous  God — a  great 
and  dreadful  God,  who  cast  down  the  angels, 
and  reserves  them  in  everlasting  chains  unto 
the  judgment  of  the  great  day,  and  will  turn 
the  nations  into  hell  if  they  forget  him?  Yes, 
though  he  has  done  these  things,  and  must  do 
them  again,  yet  he  loves.  You  will  wonder 
how  such  opposite  attributes,  as  love  and  un¬ 
bending  justice,  can  consist  together;  or  else 
will  begin  to  suspect  that  the  love  of  God,  of 
w  hich  we  are  speaking,  is  only  the  love  which 
he  feels  for  those  who  are  worthy  of  it.  Let 
us  advance  a  step  farther  in  the  text,  and  see: 
God  so  loved  the  world — the  world  of  which 
St.  John  saith,  that  it  licth  in  wickedness.  No 
sign  of  worthiness  appears  here — We  were  once 
foolish,  disobedient ,  deceived ,  serving  divers  lusts 
and  ‘pleasures ,  living  in  malice  and  envy,  hateful 


ON*  THE  LOVE  OP  GOD. 


39 


and  hating  one  another ;  that  is,  detestable  our¬ 
selves,  and  detesting  one  another.  Nothing 
amiable  appears  yet:  But  perhaps  they  still 
retained  some  respect  for  God,  though  they 
were  so  full  of  hatred  to  one  another.  But 
the  Lord  looked  down  from  heaven ,  and  behold , 
there  ivas  none  doing  good ,  no  not  one — all  the 
imaginations  of  the  heart  were  only  evil  continu¬ 
ally.  It  was  not  the  mere  infirmity  of  nature 
that  led  men  into  such  an  extent  of  depravity, 
but  radical  enmity  in  the  heart.  The  heart 
in  its  natural  state  is  not  merely  an  enemy  to 
religion,  but  enmity  itself  against  God,  being 
made  up  of  malice  and  ill  will,  and  spiteful 
opposition  to  God  for  imposing  the  restraints  of 
his  laws  upon  us,  and  preparing  a  place  of 
punishment.  We  accounted  him  unjust  and 
tyrannical — we  had  rather  he  were  less  holy, 
and  still  more  that  he  did  not  exist  at  all.  Now 
God,  w§  are  sure,  must  have  been  privy  to 
these  thoughts.  Had  we  attempted  it,  we 
could  not  have  concealed  them.  His  eye  is 
fixed  on  the  heart;  he  knows,  and  ever  has 
known,  all  that  is  passing  there;  is  fully  ac¬ 
quainted  with  the  malignity  of  every  thought. 
But  perhaps  God  thinks  more  lightly  of  these 
things  than  we  would  have  it  Understood  that 
he  does;  and  if  he  had  punished  them,  the 
punishment  would  not  have  been  very  terrible: 
but  you  will  notice  one  expression  of  our  text, 
that  they  should  not  perish.  The  idea  of  perish 
ing  leaves  no  room  for  that  of  recovery.  Ab¬ 
solute  ruin  then  would  have  been  the  conse- 


40 


ON  THE  LOVE  OF  GOD. 


quence,  if  justice  had  taken  its  course.  Thus 
■yve  need  not  go  beyond  our  text  to  find  proofs 
of  our  being  unworthy  of  God’s  love.  When 
he  undertook  to  introduce  a  new  dispensation 
whereby  they  might  be  saved,  he  found  them 
perishing.  But  in  the  government  of  a  good 
and  righteous  God,  no  creature  could  have 
perished  without  deserving  it.  If  men  deserved 
to  perish,  they  could  not  be  worthy  of  his 
love. 

Possibly  this  thought  may  occur  to  some, 
that  men  fill  so  high  a  place  in  the  universe, 
that  the  preservation  of  them  might  be  an 
object  of  importance;  that  perhaps  God  might; 
take  measures  for  preventing  their  excision,  in 
order  to  preserve  the  integrity  of  his  universal 
empire.  But  alas!  The  earth  with  its  gran¬ 
deur  is  but  a  speck  before  God,  Could  then 
the  destruction  of  it,  with  all  its  inhabitants, 
diminish  ought  of  God’s  glory?  would  there 
not  remain  multitudes  enough  of  holy  crea¬ 
tures,  yea  of  millions  of  worlds,  to  glorify  him? 
Or  if  we  were  to  suppose  the  whole  universe, 
with  all  its  wonders,  to  be  blotted  out  and 
brought  to  nothing,  would  not  he  remain  the 
same  great  God,  infinitely  happy  in  himself 
alone?  Could  he  not,  if  he  pleased,  call  forth 
another  world  with  the  same  ease  as  when  he 
spake  this  into  being?  But  in  truth,  so  far  is 
the  salvation  of  men  from  being  necessary  to 
God’s  glory,  that  he  would  have  been  glorified 
by  our  destruction.  As  our  earth  sunk  in 
ruins,  the  inhabitants  of  heaven  might  praise 


ON  THE  LOVE  OF  GOD. 


41 


God  in  the  same  strains  as  those  in  which  they 
will  praise  him  at  the  fall  of  his  other  enemies: 
for  thus  they  will  sing  in  heaven  at  the  final 
execution  of  judgment,  We  give  thee  thanks ,  O 
Lord  God  Almighty,  which  art,  and  wast,  and 
art  to  come;  because  thou  hast  taken  to  thee  thy 
great  power,  and  hast  reigned  *  And  again, 
they  glorify  him  for  the  ruin  of  his  enemies: 
Great  and  marvellous  are  thy  works,  Lord  God 
Almighty:  Just  and  true  are  thy  ways,  thou 
King  of  saints. t  Thus  might  the  song  of 
triumph  be  sung  at  the  destruction  of  the  race 
of  men.  They  might  have  sung  as  we  perished, 
Just  and  true  are  thy  ways!  If  then  God  was 
under  no  obligation  to  do  any  thing  for  us,  but 
on  the  contrary,  might  have  justly  left  us  to 
perish;  if  he  might  in  righteous  judgment  have 
sent  indignation  and  wrath ,  tribulation  and 
anguish,  on  every  soul  of  man ,£  because  they 
were  enemies  and  rebels,  there  is  no  way  of 
accounting  for  his  being  willing  to  save  us,  but 
by  saying,  that  he  chose  that  it  should  be  so. 
It  was  mere  sovereign  grace  that  moved  him 
to  have  compassion  on  us.  He  might  have 
left  it  undone  with  perfect  justice,  propriety, 
and  honor  to  himself;  that  he  has  done'  it  at 
all,  in  any  manner,  is  an  interposition  unexpected 
and  extraordinary.  If  it  is  an  act  of  mercy 
that  God  should  suspend  our  punishment,  what 
shall  we  say  then,  when  God  hath  so  loved  the 
world  as  to  give  his  only  begotten  Son ?  He  loved 
us,  but  could  not  resign  his  rights,  or  put  up 


*  Rev.  <xi,  17. 

*4 


t  Rev.  sv,  3. 


$  Rom.jijS,  9. 


42 


ON  THE  LOVE  OF  GOD* 


with  a  partial  fulfilment  of  his  will!  A  person 
must  be  found  capable  of  bearing  the  sins  of 
men:  and  where  was  such  an  one  but  in  the 
bosom  of  God  himself?  If  God  will  save  sinners, 
he  must  give  none  other  than  his  own  Son! 
H  is  love  to  the  world  may  be  great,  but  will 
it  draw  from  him  a  gift  like  this?  Take  now  thy 
son ,  said  God  to  Abraham,  thine  only  son ,  whom 
thou  lovest ,  and  offer  him  up  there.  This  was 
the  severity  of  the  trial,  that  Abraham  was  to 
give  up  his  only-beloved  child.  We  pretend 
not  to  define  accurately  the  relation  which 
subsists  between  the  Father  and  the  Son: — so 
far  we  may  be  certain  from  these  names,  that 
Christ  is  at  least  as  dear  to  his  Father,  as  a 
child  to  an  earthly  parent.  If  this  be  the  case, 
can  the  Father  give  him?  Is  there  any  exam: 
pie  of  such  generosity  on  earth,  that  we  may 
be  encouraged  to  hope?  Was  ever  a  person 
known  to  give  his  fortune  to  another,  who  had 
no  claim  upon  him;  or  to  give  the  life  of  one 
of  his  own  children  for  the  sake  of  a  friend? 
much  less  would  he  do  it  for  the  sake  of  a 
person  indifferent  to  him — still  less  for  one  who 
had  used  him  ill — still  less  if  he  was  still  raging 
with  enmity — least  of  all  would  he  give  an  only 
child  for  such  a  person  in  such  circumstances. 
To  do  any,  the  least  of  all  these  things,  would 
argue  a  most  unaccountable  regard,  when  so 
many  obstacles  cannot  prevent  its  exercise. 
But  what,  can  the fellow  of  Jehovah*  be  given  to 
man?  Shall  he,  who  is  God,  equal  with  the 


*  Za«h.  xiii,  7. 


ON  THE  LOVE  OF  GOD. 


43 


Father,  God  over  all,  blessed  for  ever — shall 
the  Alpha  and  Omega,  the  beginning  and  the 
ending,  which  is,  and  which  was,  and  is  to 
come;  shall  he  leave  his  glory  and  sojourn 
with  mortals?  Must  the  Ancient  of  days  put 
on  a  mortal  tabernacle?  What  fellowship  hath 
light  with  darkness;  what  agreement  between 
dust  and  glory?  Will  the  Father  consent  that 
one  of  the  persons  of  the  blessed  Trinity  be 
thus  debased?  No;  he  might  say,  if  this  be  the 
only  condition,  let  them  perish!  But  God  so 
loved  the  world  that  h e  gave  his  only-begotten 
Son.  Herein  is  love ,  not  that  we  loved  God,  but 
that  he  loved  us,  and  sent  his  Son  to  be  the  pro¬ 
pitiation  for  our  sins.*  Herein  is  love,  as  if 
there  were  love  in  nothing  else.  May  we  not 
say,  that  to  give  us  a  being  among  rational 
creatures,  therein  is  love;  to  have  our  life 
carried  on  so  many  years  as  a  taper  in  the  hands 
of  providence,  therein  is  love;  to  have  food, 
and  raiment,  and  kind  friends,  therein  is  love; 
to  give  us  heaven,  therein  is  love?  No;  herein 
is  love,  that  God  gave  his  Son.  He  gave  him 
unasked  for;  man  would  never  have  conceived 
such  a  request,  or  if  he  had,  would  not  have 
dared  to  urge  it.  God  foresaw  how  he  would 
be  treated,  yet  he  gave  him  notwithstanding, 
to  shame  and  to  spitting,  to  pain  and  to  sorrow*, 
to  a  suffering  life,  and  disgraceful  death,  for 
So  God  loved  the  world:  such  anxiety,  such  desire, 
and  concern  was  there  in  the  heart  of  God,  for 
the  salvation  of  sinners!  The  farther  we  ad- 


*  t  John  iv,  id. 


44 


ON  THE  LOVE  OF  GOD. 


vance  in  the  text,  the  more  conspicuously  will 
this  truth  appear.  God  gave  his  Son,  that 
whosoever  believeth  on  him  should  not  perish. 
The  plan  of  salvation  by  Jesus  Christ  is  alto¬ 
gether  peculiar:  in  it  men  are  considered  as 
all  alike  perishing — as  well  the  virtuous  as  the 
profligate,  because  they  have  both  broken  that 
law  which  allows  of  no  violation,  and  provides 
no  remedy.  But  the  Son  of  God  having  ap¬ 
peared  on  the  theatre  of  the  world,  and  suffe red 
the  penalty  due  to  us,  God  sends  forth  this 
message  into  the  world,  and  at  this  moment  is 
delivering  it  to  you,  that  he  is  willing  to  grant 
pardon  and  bliss  to  the  sinner,  who  comes  to 
him  through  Christ.  Whosoever  will  venture 
to  rest  the  whole  weight  of  his  concerns  for 
eternity  on  this  rock,  shall  find  that  it  will  not 
fail  him;  whosoever,  pursued  by  avenging 
justice,  will  flee  to  this  city,  shall  be  safe — yea 
if  he  be  a  murderer,  he  shall  be  safe;  whosoever 
believeth — it  matters  not  what  he  has  been, 
only  let  him  be  convinced  that  he  deserves 
punishment,  and  plead  the  death  of  Christ,  the 
sentence  of  death  shall  be  reversed,  and  a  free 
pardon  granted;  he  shall  not  perish  as  he 
otherwise  would  have  done;  he  shall  not  perish, 
though  Satan  would  persuade  him  that  he  will; 
he  shall  not  perish,  though  his  remaining  sin¬ 
fulness  threatens  him  every  moment.  He  is 
kept  by  the  power  of  God  through  faith  *  and y 
therefore  he  shall  not  perish. 

*  1  Peter  i,3v 


ON  THE  LOVE  OF  GOD. 


45 


The  common  objection  of  cavillers  here  ob¬ 
trudes  itself,  Is  not  this  the  dangerous  doctrine 
of  salvation  by  faith  only?  Would  to  God  that 
they  who  thus  idly  speak  would  conceive  rightly 
of  their  guilt,  corruption  and  danger!  If  they 
saw  themselves  on  the  brink  of  everlasting  perdi¬ 
tion,  where  they  all  are  by  nature,  they  would 
no  longer  think  of  their  works  as  meriting 
favor,  or  purchasing  an  interest  in  Christ,  but 
would  cry,  Save  Lord ,  or  I  perish;  they  would 
then  see  that  if  pardon  be  not  by  faith  only, 
they  are  lost.  They  suppose  we  lay  stress  on 
faith  in  contradistinction  to  other  good  works, 
whereas  it  is  only  an  act  of  the  mind  whereby 
it  gives  up  all  hopes  founded  on  itself,  and  re¬ 
poses  on  the  mercy  of  God  in  Christ.  May 
the  sinner  after  this  live  as  he  will,  or  does  he 
wish  such  a  thing?  Perish  the  thought!  There 
is  such. a  word  as  gratitude  in  his  vocabulary: 
Knowing  why  Christ  came,  it  is  his  business  to 
become  more  holy  from  day  to  day;  and  for 
this  purpose  the  Spirit  of  God  is  given  him. 
But  we  are  unwilling  to  pass  the  time  in  an¬ 
swering  objeptions.  It  is  a  disgrace  to  human 
nature  that  any  should  be  found  quarrelling 
with  that  way  of  salvation  which  has  origi¬ 
nated  solely  in  the  transcending  mercy  of  God. 
Yet  so  it  is:  how  many  in  the  world  never  un¬ 
derstand  or  believe  it  is  the  savor  of  death  unto 
death  to  them*  Many  others  there  are  who 
have  indeed  no  objections  to  make,  but  love 
gin  too  well  to  forsake  it  for  Christ.  O  think 


*  i  Cor.  ii,  16, 


46 


ON  THE  LOVE  OF  GOD. 


a  moment  of  your  abominable  selfishness  and 
base  ingratitude!  If  God  spared  not  his  own 
Son  but  gave  him  up  for  you,  why  should  you 
refuse  to  resign  any  thing  at  the  call  of  God? 

Let  those  who  believfe  in  Christ  remember 
that  they  are  warranted  to  expect  every  real 
blessing:  such  as  assurance  of  pardon,  heavenly 
mindedness,  every  thing  consolatory,  sanctifying 
and  adorning.  For  he  that  spared  not  his  own 
Son  but  gave  him  up  for  us  all,  how  shall  he 
not  with  him  also  freely  give  us  all  things.  All 
js  your’s,  for  ye  are  Christ’s.  If  God  has  parted 
so  freely  with  that,  which  is  so  far  dearer  to 
him  than  any  thing  else,  how  shall  he  deny  you 
any  thing  afterwards;  if  he  has  so  freely  given 
you  the  greater  mercies,  how  can  you  suppose 
he  should  deny  you  the  less?  And  if  he  has 
given  you  this  gift  when  you  were  alienated 
from  him,  it  is  not  to  be  imagined  that  he  will 
deny  you  any  inferior  mercy  when  you  are  in  a 
state  of  amity  with  him.  If  when  we  were 
enemies  we  were  reconciled  to  God  by  the  death 
of  his  Son,  much  more,  being  reconciled,  we  shall 
be  saved  by  his  life* 

O  what  numerous,  connected,  well  secured, 
precious,  and  everlasting  blessings  and  joys 
have  we  in  our  Lord  Jesus  Christ!  Let  us 
recur,  with  gratitude  ever  new,  to  the  glorious 
theme,  and  take  a  view  of  it  in  its  lengths,  and 
breadths,  and  depths  and  heights — let  us  pro¬ 
claim  to  all  around,  the  glad,  the  glorious,  the 
joy-inspiring  news  of  a  Savior  born — let  us 


*  Rom.  v,  jq. 


ON  THE  LOVE  OF  GOD.  ^7 

.blow  the  great  trumpet,  and  make  it  known 
among  the  nations  that  the  year  of  Jubilee  is 
come.  Come  ye  sinners,  draw  near  to  the 
fountain  of  living  waters:  drink,  drink  deep  of 
the  sacred  stream,  drink  in  eternal  life.  When 
millions  of  years  shall  have  passed  away,  your 
joys  will  be  but  beginning;  and  when  millions 
more  shall  have  passed  away,  they  shall  be  no 
nearer  ending. 

Let  us  then  join  the  choir  of  angels  and 
adore,  with  songs  of  highest  praise,  the  love 
and  mercy  of  our  God — let  there  be  a  new 
song  in  our  mouths  and  in  our  hearts,  even 
praises  to  our  God.  Let  our  meditation  of 
him  be  sweet,  and  let  our  souls  which  he  hath 
redeemed  rejoice  in  God  our  only  Lord.  While 
also  we  are  rejoicing  in  the  bounty  of  God,  let 
us  delight  to  imitate  it.  God  gave  his  Son  to 
them  who  had  no  claim:  hesitate  not  to  give  to 
those  whose  helpless  penury  is  a  claim  upon 
you:  Give  liberally,  give  cheerfully:  so  all  the 
Christmas  song  will  belong  to  you — ^ou  will 
have  a  right  to  sing,  not  only  Glory  to  God  in 
the  highest,  but  Peace  on  earth,  and  Good  will 
towards  men! 


SERMON  III. 


Romans  v,  20,  21. 

Where  sin  abounded ,  grace  did  much  more 
abound;  That  as  sin  hath  reigned  unto  death , 
even  so  might  grace  reign ,  through  righteous¬ 
ness,  unto  eternal  life,  by  Jesus  Christ  our 
Lord. 


The  subjects  which  St.  Paul  treats  of  in  his 
Epistles  are  so  purely  matters  of  Revelation, 
and  his  mode  of  illustrating  and  confirming 
them  so  much  out  of  the  beaten  track,  that 
often  it  requires  no  common  attention  to  dis¬ 
cern  his  purpose,  or  to  follow  where  he  leads. 
But  in  this  chapter,  his  object  is  evident. 
Whether  we  have  strength  of  mind,  or  not,  to 
com  prebend  his  reasoning,  we  may  take  the 
conclusion  to  ourselves  and  thank  God:  for 
one  moiie  sweet  and  consolatory,  was  never  yet 
heard  ubon  our  earth.  Here  let  us  observe, 
that  inieriority  to  others  in  intellect,  shall  not 
be  any  Jbss  to  us  in  eternity.  The  philosopher 
reasons  about  the  rain,  and  finds  out  the  cause 
of  it — (mother  cannot  reason  at  all,  but  shares 


OF  SIN  AND  GRACE. 


49 


in  the  benefit  notwithstanding.  In  the  study 
of  Revelation  some  are  delighted  with  a  series 
of  truths,  the  order  and  connection  of  which, 
they  see  and  follow;  others  are  contented  to 
be  carried  in  the  dark,  knowing  that  they  shall 
alight  at  last  on  a  place  where  they  are  sure 
of  their  ground. 

In  this  chapter,  a  comparison  is  instituted 
between  the  miseries  entailed  on  us  by  Adam, 
and  the  benefits  obtained  through  Christ.  It 
is  shewn  that  as  death  entered  into  the  world 
by  sin,  so  it  passed  upon  all  men  by  sin:  not 
their  own  sin  indeed,  for  though  there  was 
such  a  thing  as  sin  in  the  world  from  the  time 
of  Adam,  till  the  giving  of  the  Law  by  Moses, 
it  could  not  be  imputed  to  the  sinner  while 
there  was  no  Law:  for  if  there  be  no  rule, 
there  can  be  no  transgression  of  a  rule — never¬ 
theless  death  reigned  all  that  time,  seizing  all 
as  it  did  Adam.  Now  as  death  must  be  a 
penalty  due  to  sin,  of  what  sin  was  it  the 
punishment  but  of  Adam’s?  Correspondent  to 
all  this  is  the  salvation  by  Christ.  Jls  by  one 
man's  disobedience  many  were  made  sinners ,  so 
by  the  obedience  of  one  shall  many  be  made  right¬ 
eous.  This  is  St.  Paul’s  own  statement  of  the 
doctrines  of  imputed  sin,  and  imputed  right¬ 
eousness.  The  Law ,  he  adds,  was  given  that 
the  offence  might  abound — the  rule  was  given 
that  the  obliquity  of  men’s  actions  might 
appear:  but  where  sin  abounded ,  Grace  did  much 
more  abound ,  in  order  that  as  sin  hath  reigned 
upto  death,  even  so  might  Grace  reign  through 


ON  THE  REIGNS 


&0 

righteousness,  unto  eternal  life,  by  Jesus  Christ 
our  Lord. 

Let  us  First,  consider  the  reign  of  Sin — 
Secondly,  the  reign  of  Grace. 

I.  From  the  fall  of  Adam  we  must  date  the 
commencement  of  the  reign  of  sin.  The  in¬ 
stant  it  was  admitted  into  the  world,  it  assumed 
sovereignty;  and  to  such  a  dreadful  extent 
has  it  succeeded  in  establishing  its  empire,  that 
there  is  not  a  human  being  which  it  does  not 
claim  as  its  subject,  from  the  instant  of  its 
birth:  nor  are  its  claims  disputed.  All  yield 
themselves  at  first  quietly  to  its  government; 
and  the  greater  part  are  zealous  in  supporting 
its  cause,  when  any  symptoms  of  discontent 
appear  in  others.  This  has  been  the  state  of 
things  from  age  to  age.  Men  differ  from  one 
another  in  country  and  complexion,  in  civiliza¬ 
tion,  temper  and  habit:  but  all  have  this  prom¬ 
inent  feature  in  their  character,  that  they  are 
devoted  to  sin.  The  most  untutored  have 
learned  to  do  the  work  of  this  master;  and  the 
most  correct  have  not  unlearned  it.  Men 
quarrel  and  fight  about  forms  of  government, 
but  they  never  attempt  to  dispute  the  author¬ 
ity  of  sin.  It  is  absolute  despotism,  and  yet 
the  most  high  spirited  submit  without  a  mur¬ 
mur.  So  firmly  is  its  authority  fixed,  that 
while  the  institutions  of  men  have  fallen  into 
decay,  and  their  cities  and  empires  been  swept 
away,  sin  has  not  lost  its  power  and  strength. 
Conquerors  have  risen  up  and  overturned 
governments:  but  they  never  shook  the  empire 


OF  SIN  AND  GRACE. 


51 


of  sin.  Philosophers  have  professed  to  be  dis¬ 
affected — they  wrote  and  gave  lectures — they 
collected  followers  and  made  a  great  shew  of 
doing  something  for  men,  of  breaking  their 
fetters  and  setting  them  at  liberty:  yet  nothing 
was  done:  and  no  wonder,  for  there  is  no  reason 
to  believe  that  the  sages  were  warm  in  the 
cause.  They  were  more  anxious  to  diminish 
its  influence  in  the  world,  than  eject  it  from 
their  own  hearts.  However  wide  spreading 
the  dominion  of  sin  may  be,  its  power  is  as 
much  felt  by  each  individual,  as  if  it  were  all 
concentrated  against  him.  A  servant  stands 
more  in  awe  of  his  master  than  of  the  king  of 
the  country,  at  least  he  is  more  often  reminded 
of  his  subjection  to  the  one  than  to  the  other. 
Sin  therefore,  completes  its  tyranny  by  seizing, 
and  possessing  for  its  own  use,  every  member 
of  the  body,  and  every  faculty  of  the  soul,  and 
making  them  serve  and  obey.  Many  times  in 
the  next  chapter  this  is  intimated:  Ye  were  the 
servants  of  sin ;  Ye  have  yielded  your  members 
servants  to  uncleanness  and  iniquity ,  unto  iniquity , 
Again,  it  appears  from  the  twelfth  verse,  that 
sin  naturally  reigns  in  our  mortal  body,  and  we 
obey  it.  It  is  to  little  purpose  to  urge  the 
number  of  benevolent  actions  which  natural 
men  do,  as  if  in  some  things  they  w'ere  not 
under  the  influence  of  sin,  because* it  must  be 
recollected  that  every  defect  is  sin.  There  is 
no  standard  of  right  and  wrong  existing,  but 
the  Law  of  God,  and  that  requires  perfection. 
Measured  by  that  rule  therefore,  imperfection 


OX  THE  REIGftS 


hi 


1  hing 

O 

wrong,  all 


is  sin.  What  is  there  then,  that  we  can  do,  or 
say,  or  think,  in  which  the  power  of  this  princi¬ 
ple  is  not  felt  in  a  greater  or  less  degree?  And 
if  it  maintain  that  ascendency  in  the  heart, 
which  it  has  by  nature,  what  can  proceed  from 
it  but  that  which  is  sinful?  In  that  state,  our 
motives  and  purposes,  our  imaginations  and 
desires,  our  words  and  deeds,  in  short  every 
we  do,  and  every  thing  we  say,  is  all 
sinful,  wicked,  and  displeasing  to 

God.' 

To  view  the  reign  of  sin  in  its  true  nature 
and  fullest  extent,  we  must  notice  two  other 
words  of  the  text:  unto  death — sin  hath  reigned 
unto  death .  We  need  not  stay  to  notice  all  the 
other  miseries  brought  on  us  by  this  tyrant — 
the  havoc  and  ruin — the  devastation,  and  deso¬ 
lation  which  mark  its  way — the  terror  and 
dismay — the  grief  and  pain  which  it  occasions 
to  individuals — the  curse,  and  vexation,  and 
rebuke — the  sword,  the  blasting,  and  the  mil¬ 
dew,  which  it  brings  upon  nations;  and  the 
rest  of  human  evils:  for  there  is  not  one  which 
sin  has  not  caused.  Let  us  think  of  death:  sin 
has  caused  the  death  of  the  whole  man — body 
and  soul!  Think  of  all  the  circumstances  at¬ 
tending  death;  with  what  an  agonizing  strug¬ 
gle  often'  the  soul  and  body  part!  and  how 
loathsome  the  body  instantly  becomes,  and 
frightful  in  appearance!  what  sorrow  and 
disorder  it  introduces  into  families!  breaking 
the  heart  of  the  widow,  or  sending  forth  help¬ 
less  children  into  the  world!  and  you  mav  see 


OF  SIN  AND  GRACE. 


53 


what  Sin  has  done  for  us,  for  the  body  is  dead 
because  of  sin  only.  It  dies  through  the  opera¬ 
tion  of  natural  causes:  but  its  being  liable  to 
decay  and  death  at  all,  is  the  punishment  of 
sin.  But  if  the  death  of  the  body  were  all 
the  mischief  sin  did  us,  it  were  small  in  the 
eyes  of  some,  to  whom  death  is  preferable  to 
life.  But  the  soul  is  also  naturally  dead:  for  if 
when  we  see  a  human  form  having  eyes  and 
seeing  not,  ears  and  hearing  mot,  feet  and  walk¬ 
ing  not,  understanding  nothing,  feeling  nothing, 
we  pronounce  it  a  corpse;  we  must  surely  say 
of  that  man,  who,  endued  with  every  faculty, 
reason,  memory,  affection,  neither  knows  God, 
nor  fears  him,  nor  loves  him,  that  he  is  dead  as 
it  respects  God:  and  this  is  the  Scripture  rep¬ 
resentation,  we  are  all  by  nature  dead  in 
trespasses  and  sins.  The  evil  of  this  state  is, 
that  he  who  is  spiritually  dead,  not  only  lives  a 
life  little  superior  to  the  brutes  in  rationality 
and  enjoyment,  but  after  death,  is  fit  only  to 
be  cast  into  hell.  To  heaven  he  cannot  go,  for 
there  there  is  only  life  and  immortality;  and 
death  of  every  description  is  excluded:  besides, 
the  wages  of  sin  is  death.  Having  therefore 
performed  the  work  of  sin,  ha  receives  the 
wages,  and  dies  the  second  death.  But  now 
man  need  not  go  all  this  length  in  misery. 
Great  as  the  power  of  sin  really  is,  and  irresis¬ 
tible  as  it  may  appear,  man  is  not  left  without 
an  alternative:  for  God  has  set  up  another 
kingdom  in  the  world,  in  opposition  to  sin.  It 
*5  • 


hi 


ON  THE  REIGNS 


is  now  therefore  the  reign  of  Grace,  of  which 
we  were  in  the  second  place  to  speak. 

II.  For  the  establishment  of  this  kingdom 
in  the  world,  measures  were  taken  from  the 
beginning:  indeed  the  plan  was  laid  before  all 
time,  ere  sin  began  its  usurpations;  ere  there 
existed  a  being  to  be  the  subject  of  its  power. 
Four  thousand  years  it  remained  almost  un¬ 
known,  but  at  last  the  day  of  its  glory  came; 
the  Son  of  God  appeared  upon  earth;  and  a 
new  Era  commenced;  satan  like  lightening  fell 
from  heaven;  Christ  by  his  cross  spoiled  prin¬ 
cipalities,  and  powers,  and  triumphed  over 
them.  By  his  resurrection  he  rose  far  above 
all  power,  and  might,  and  dominion,  and  every 
name  that  is  named,  not  only  in  this  world,  but 
that  which  is  to  come.  From  this  time  the 
empire  of  grace  began  to  be  known:  no  longer 
confined  to  the  narrow  limits  by  which  if  was 
formerly  bounded,  it  spread  to  the  right  and 
left;  and  nation  after  nation  fell  within  its 
domain.  Now  as  this  kingdom  is  to  stand  for 
ever,  for  so  hath  God  decreed,  and  all  adverse 
states  and  authorities  shall  be  finally  subdued, 
or  annihilated,  it  is  clear  that  if  we  can  become 
subjects  of  this  kingdom  we  shall  be  secured 
from  the  general  ruin,  but  not  else.  To  in¬ 
duce  you  therefore  to  emigrate  from  your 
native  land,  to  throw  off  I  mean  your  allegiance 
to  sin,  we  must  endeavor  to  give  some  account 
of  this  kingdom,  in  which  we  wish  you  to  be¬ 
come  naturalized.  It  is  enough  to  say  that 
grace  is  upon  the  throne  of  it.  Grace  reigns, > 


OP  SIN  AND  GRACE. 


55 


as  you  will  soon  perceive  if  you  consider  how 
things  are  conducted  in  this  kingdom. 

1.  The  temper  and  disposition  of  a  king  is 
chiefly  to  be  discovered  by  the  measures  of  his 
rejgn — -the  objects  kept  in  view — the  style 
of  his  proclamations — the  instruments  and 
ministers  employed — the  state  of  those  under 
his  government — the  wars  engaged  in:  these 
things,  and  others  of  the  like  nature,  constitute 
the  most  certain  criteria.  Now  the  object 
uniformly  kept  in  view  in  the  Gospel  Kingdom 
is  the  happiness  of  its  subjects  in  the  way  of 
holiness.  The  Kingdom  of  God  is  righteous¬ 
ness ,  and  peace ,  and  joy  in  the  Holy  Ghost* 
All  the  measures  taken  with  us  are  calculated 
to  promote  this  end.  Whether  affliction,  or 
prosperity  be  appointed  us,  all  things  work  to¬ 
gether  for  good,  and  bring  forth  the  peaceable 
fruits  of  righteousness.  These  are  gracious 
proceedings. 

2.  Next,  let  us  read  some  of  the  proclama¬ 
tions:  Ho  eve  ’y  one  that  thirsteth ,  come  ye  to  the 
icaters ,  and  he  that  hath  no  money ,  come  ye ,  buy 
and  eat;  yea ,  come,  buy  wine  and  milk  without 
money  and  without  price.  Hearken  diligently 
unto  me,  and  eat  ye  that  which  is  good ,  and  let 
your  said  delight  itself  in  fatness.  Incline  your 
ear  and  come  unto  me;  hear,  and  your  soul  shall 
live. t  Come  unto  me  all  ye  that  labor  and  are 
heavy  laden,  and  I  will  give  you  rest.  Take  my 
yoke  upon  you,  and  learn  of  me,  for  I  am  meek 
and  lowly  in  heart,  and  ye  shall  find  rest  unto 


*  Rgj».xiv,  17. 


t  Is.  lv,  1 — 3. 


56 


ON  THE  REIGNS 


your  souls:  for  my  yoke  is  easy  and  my  burden  is 
light  .*  If  any  man  thirst  let  him  come  unto  me 
and  drink. f  Him  that  cometh  unto  me ,  I  will 
in  no  wise  cast  ouU\  Behold  I  stand  at  the  door 
and  knock;  if  any  man  hear  my  voice  and  open 
the  door,  I 'will  come  in  to  him,  and  will  sup  with 
him,  and  he  with  me.§  I  am  Alpha  and  Omega, 
the  beginning  and  the  end .  I  will  give  unto  him 
that  is  athirst  of  the  fountain  of  the  water  of  life 
freely.  IVhosoever  will,  let  him  take  the  water  of 
life  freely. \\  It  is  grace  that  reigns.  Hear  also 
how  offenders  are  addressed:  Come  now  and 
let  us  reason  together  saith  the  Lord ,  though  your 
sins  be  as  scarlet,  they  shall  be  as  white  as  snow; 
though  they  be  red  like  crimson ,  they  shall  be  as 
wool.^L  I,  even  1  am  he  that  blotteth  out  thy 
transgressions ,  for  mine  own  sake,  and  will  not 
remember  thy  sins.** 

3.  The  instruments  employed  for  enlarging 
the  Gospel  Kingdom,  and  keeping  it  in  order, 
next  deserve  notice.  They  are  such  as  over¬ 
come  the  heart,  by  convincing  the  judgment. 
No  force  is  to  be  used,  but  the  force  of  per¬ 
suasion.  Expostulations,  invitations,  offers  of 
a  free  pardon,  promises  of  everlasting  love, 
displays  of  the  Glory  of  God,  and  the  excel¬ 
lence  of  his  ways;  but  above  all,  calling  men’s 
attention  to  the  cross,  are  the  means  to  be  re¬ 
sorted  to.  Christ,  as  lifted  up  on  the  cross, 
will  draw  all  men  to  him.  It  must  be  grace 
that  dictates  these  methods;  they  are  not  had 

*  Matt,  xi,  28, 30.  +  John  vii,  37.  J  John  vi,  37.  §  Rev.  lij,  20. 

1  Rev.  xxii,  13, 17.  5  Is.  i,  18.  **  Is.  xlin,25. 


Of  sin  and  grace. 


d7 


recourse  to,  for  want  of  power;  for  he  whose 
cause  is  pleaded  is  able  to  compel — but  he 
chooses  to  persuade.  He  draws  us  with  the 
cords  of  a  man ,  with  the  hands  of  love .* 

4.  Next,  let  us  contemplate  the  subjects  of 
this  Kingdom,  and  it  will  soon  appear  that  God 
is  determined  to  shew  by  them  the  exceeding 
riches  of  his  Grace,  in  his  kindness  towards' 
them,  through  Christ  Jesus.  He  predestin¬ 
ated  them  in  his  everlasting  purpose,  and 
chose  them  in  Christ  out  of  the  world;  He 
called  them  in  his  own  time  and  manner,  by 
his  Spirit  working  in  them — not  choosing  them 
for  their  good  works,  but  creating  them  in 
Christ  Jesus  unto  good  works,  which  he  had 
before  ordained  that  they  should  walk  im 
Many  of  them  were  deeply  stained  with  guilt; 
drunkards,  murderers — Can  these  be  saved? 
It  is  the  reign  of  Grace — they  are  washed; 
they  are  sanctified;  they  are  justified’  in  the 
name  of  the  Lord  Jesus,  and  by  the  Spirit  of 
our  Godlt  Absolved  from  guilt  and  condem¬ 
nation — are  they  suffered  to  depart  as  innocent 
creatures,  to  begin  their  career  anew?  No; 
they  would  sin  again,  and  their  case  w'ould  be 
worse  than  before.  He  therefore  keeps  them 
as  his  own — -yes,  he  makes  them  his  own  chil¬ 
dren!  He  hath  predestinated  us  to  the  adoption 
of  children ,  by  Jesus  Christ ,  to  himself  accord¬ 
ing  to  the  good  pleasure  of  his  will ,  to  the  praise 
of  the  Glory  of  his  Grace  wherein  he  hath  made 
ns  accepted  in  the  beloved.%  Moreover,  know- 


*  Hoscq  xi,  4. 


+  1  Cor.  vi,  XI. 


i  Eph.  i,  5,6. 


58 


ON  THE  REIGNS 


ing  the  groveling  disposition  of  their  minds  by 
nature,  he  gives  his  Holy  Spirit  to  form  their 
hearts  anew — to  raise  their  thoughts  to  high 
and  heavenly  things — to  educate  and  discipline 
them  for  that  state  of  Glory  for  which  they 
are  reserved.  And  because  in  this  state  of 
imperfect  knowledge,  they  are  in  danger  of 
losing  sight  of  their  high  birth,  and  exalted 
destiny,  this  Spirit  bears  witness  with  their 
spirit,  as  often  as  it  is  necessary,  that  they  are 
the  children  of  God.  And  since,  notwithstand¬ 
ing  all  that  is  done  for  them,  they  know  not, 
as  they  ought  to  know,  what  to  pray  for,  the 
Spirit  speaks  for  them — making  intercession 
within  them.  Is  there  a  rising  apprehension 
that  these  things  shall  not  last;  that  time,  which 
brings  all  other  things  to  an  end,  shall  see 
these  blessings  come  to  nothing!  Dismiss  your 
fears!  whom  he  did  predestinate ,  them  he  also 
called ;  and  whom  he  called ,  them  he  also  justi¬ 
fied;  and  whom  he  justified ,  them  he  also  glori¬ 
fied*  The  gifts  and  calling  of  God  are  such 
as  he  never  repents  o/!t  He  will  visit  their 
transgressions  with  a  rod ,  and  their  iniquities 
with  stripes ;  nevertheless,  his  loving  kindness 
will  he  not  utterly  take  away ,  nor  suffer  his  faith¬ 
fulness  to  fail:  It  shall  be  established  for  ever  as 
the  moon,  and  the  faithful  ivitness  in  heaven 
In  union  with  this  is  the  doctrine  of  the  text. 
Grace  must  reign  unto  eternal  life.  As  sin 
never  loosens  its  hold  upon  its  slaves  till  it  has 
ruined  them  beyond  remedy,  so  grace  never 

*  Rom.  viii,  30.  +  Rom.  si, 39.  }  Ps.  L\xxix,32,33, 37. 


OP  SIN  AND  GRACE. 


59 


ceases  to  attend  us  till  it  has  placed  us  beyond 
danger. 

But  here  an  objection  must  be  met  and  an¬ 
swered.  How  is  all  this  consistent  with  wrhat 
we  hear  of  God’s  holiness  and  hatred  of  sin? 
It  will  be  thought  a  false,  partial,  and  exag¬ 
gerated  representation.  The  Kingdom  of 
Grace,  if  not  visionary  altogether,  is  far  too 
agreeable  to  our  natural. feelings — its  existence 
is  not  credible.  We  rejoice  from  the  text, 
that  grace  reigns,  through  righteousness — con- 
sistently%rith  righteousness — and  by  means  of 
righteousness.  How  is  this  effected?  By  Jesus 
Christ  our  Lord!  The  sacrifice  of  Christ  re¬ 
conciles  all  apparent  inconsistencies,  and  brings 
to  pass  seeming  impossibilities. 

For  first,  by  his  having  offered  himself  to 
bear  the  punishment  of  our  sins,  and  God’s  ac¬ 
cepting  the  substitution,  it  became  possible  for 
God  to  exercise  mercy  without  disparagement 
to  his  justice.  He  could  punish  sin,  and  yet 
forgive  it.  In  this  way  we  may  be  as  if  we 
had  never  sinned.  No  species  of  punishment 
being  intended  for  us,  we  are  as  free  from  con¬ 
demnation  as  if  we  had  been  always  perfectly 
innocent;  or  as  if  God  were  perfectly  indiffer¬ 
ent  about  sin,  and  would  never  punish  it.  On 
the  other  hand,  sin  does  not  go  unpunished, 
for  Christ  suffered  for  it.  But  it  will  be  asked, 
Is  God’s  justice  as  much  satisfied  by  Christ’s 
suffering  for  sin,  as  if  the  whole  human  race 
had  suffered  for  it?  In  answer  to  this  we  refer 
to  the  divine  nature  of  Christ.  If  he  be  divine. 


ON  THE  REIGN 


(JO 

no  assignable  number  of  creatures  can  equal 
him  in  value,  and  consequently  the  death  of 
all  creatures  can  never  be  such  a  costly  sacri¬ 
fice  to  justice  as  his  death.  It  will  be  asked 
whether  it  is  analagous  to  God’s  proceedings 
that  the  guilty  should  escape,  and  the  innocent 
suffer  for  him?  We  answer  that  it  is.  Such 
things  would  occur  every  day  if  men  were 
found  as  willing  to  put  themselves  to  trouble, 
and  suffer  for  others,  as  Christ  shewed  him¬ 
self  to  be. 

Instances  of  voluntary  suffering  for  others 
are  very  rare,  through  the  selfishness  of  men: 
but  it  is  easv  to  see  that  there  is  nothins;  in  the 
constitution  of  things  repugnant  to  the  Gospel 
system.  No  disorder  would  arise  in  the  world, 
were  men  as  benevolent  as  Christ:  on  the 
contrary,  much  of  the  misery,  and  perhaps, 
much  of  the  sin  of  it  would  be  removed.  The 
objection  supposes  that  the  sinner  and  the  suf¬ 
ferer  are  perfectly  distinct,  whereas  Christ 
and  his  people  are  one,  by  a  very  close  and 
perfect  union.  It  may  therefore  be  very  con¬ 
sistent  with  God’s  righteousness  to  grant  to  one 
undeserving  class,  on  account  of  their  union  to 
one  who  is  deserving,  those  favors  which  he 
would  otherwise  have  withheld  from  them. 
For  the  same  reason  we  need  no  longer  to  be 
surprised  that  all  the  benefits  and  blessings 
which  we  have  ventured  from  the  word  of 
God  to  affirm,  belong  to  those  that  are  one 
with  Christ,  by  faith.  For  if  they  are  indeed 
in  Christ,  and  Christ  in  them,  all  the  reward 


OF  SIN  AND  GRACE. 


61 


that  he  has  merited  for  what  he  has  done,  in  a 
relative  capacity,  may  without  hesitation  be 
said  to  belong  to  us,  by  that  right  which  re¬ 
sults  from  the  union.  If  after  all  our  jealousy 
for  God’s  honor,  and  regard  for  what  we  have 
been  always  taught  to  consider  as  the  first 
principle  of  religion,  the  holiness  of  God  make 
us  hesitate  to  embrace  a  doctrine,  which  ap¬ 
parently  relaxes  the  obligations  to  holiness,  it 
must  be  recollected,  that  we  have  the  same 
evidence  for  the  mysteries  of  redemption,  as 
we  have  for  the  divine  holiness  and  a  future 
judgment:  so  that  no  revealed  truth  has  a 
claim  to  our  belief,  superior  to  that  which  this 
has.  We  do  not  perceive  that  the  reasoning 
employed  to  shew  the  reasonableness  of  this 
way  of  salvation  is  altogether  inconclusive:  we 
do  perceive,  and  it  is  easy  to  shew,  that  the 
contrary  doctrine,  which  would  give  pardon 
without  atonement,  is  clogged  with  far  more 
difficulties:  but  waving  all  argument,  we  ap¬ 
peal  to  scripture,  and  that  we  are  confident 
will  bear  us  out  in  every  particular. 

Let  then  the  glorious  truth  be  opposed  no 
more — let  it  break  down  the  barriers  which 
ignorance  and  unbelief  put  before  it,  and  let  it 
have  free  course  through  the  earth — let  it  be 
heard — let  it  be  known,  by  you,  by  all,  that 
Grace  reigns!  Let  it  dwell  in  the  mind,  and  be 
fixed  in  the  memories — and  let  it  touch,  with 
transport,  all  the  springs  of  life.  O  the  trans¬ 
porting  view  which  it  gives  us  of  the  love  of 
God!  Why  have  we  ever  forgotten  it?  God  is 
6 


62 


OF  THE  REIGNS 


love!  Nothing  now  need  keep  us  from  bliss! 
Divine  love  hath  removed  far  off  every  obsta¬ 
cle — it  has  cleared  the  way  for  us  all  around — 
let  us  go  forth  unto  the  liberty  of  the  glory 
of  the  Sons  of  God.  Let  sin  no  longer  detain 
us  in  darkness  and  misery.  What  though  it 
hath  long  reigned  over  us,  and  the  hope  of 
emancipation  has  almost  forsaken  us — What 
though  the  consciousness  of  guilt  seem  to  for¬ 
bid  your  approaches  to  the  Kingdom  of  God: 
remember  that  Grace  reigns  there — it  seeks 
new  subjects,  and  the  most  unworthy  are  ac¬ 
cepted.  It  bids  us  ask,  and  we  shall  receive; 
to  seek,  and  we  shall  find;  to  knock,  and  it  shall 
be  opened  to  us. 

Are  there  any  here  who  are  fellow  citizens 
of  the  saints,  and  of  the  household  of  God,  and 
have  they  need  to  be  reminded  that  Grace 
reigns?  What  mean  your  idle  fears?  Give  them 
to  the  wind.  They  are  not  pleasing  to  God, 
though  they  seem  to  arise  from  reverence  for 
his  laws.  It  is  this  unbelief,  this  measuring 
God  by  self,  this  keeping  Christ  and  his  Glory 
in  the  back  ground,  and  letting  self  be  promi¬ 
nent,  that  tends  to  breed  confusion  in  the 
government  of  Grace.  We  conform  most  ac¬ 
curately  to  the  regulations  of  God’s  Kingdom 
when  we  believe,  and  trust,  and  hope  against 
hope,  and  rejoice  with  the  joy  of  faith.  Let 
us  have  a  stronger  apprehension  of  the  free¬ 
ness  of  God’s  Grace,  and  the  little  reason  there 
is  to  doubt  of  our  acceptance,  and  we  shall 


! 


OF  SIN  AND  GRACE. 


63 


take  more  pleasure  in  the  Lord:  so  the  joy 
of  the  Lord  shall  be  our  strength. 

Finally,  being  happy  ourselves  in  the  King¬ 
dom  of  Grace,  let  us  look  abroad  and  try  to 
make  others  so.  Let  us  pray  that  the  Savior 
may  sway  his  sceptre  over  all  the  world — let 
us  expect  the  day  when  sin’s  ancient  empire 
shall  be  overturned,  even  in  these  realms, 
especially  this  land,  the  focus  of  heathenism, 
the  citadel  of  sin,  where  it  seems  to  have 
made  its  last  stand,  and  from  which  it  will  be 
last  of  all  expelled,  if  we  may  judge  from  ap¬ 
pearances.  But  at  last  it  must  yield,  for  the 
decree  is  gone  forth,  that  to  the  Son  of  God  is 
given  Dominion,  and  Glory,  and  a  Kingdom, 
that  all  people,  nations,  and  languages  should 
serve  him — his  Dominion  is  an  everlasting 
Dominion  which  shall  not  pass  away — and  his 
Kingdom  that  which  shall  not  be  destroyed. 
Amen.  May  his  Kingdom  come!  for  worthy  is 
the  Lamb  that  was  slain,  to  receive  Riches, 
and  Power,  and  Wisdom,  and  Strength,  and 
Glory,  and  Honor,  and  Blessing. 


SERMON  IV. 


Luke  xvi,  31. 

And  he  said  unto  him ,  If  they  hear  not  Moses 
and  the  prophets,  neither  will  they  be  persuaded 
though  one  rose  from  the  dead. 

T he  parable  of  the  rich  man  and  Lazarus 
contains  one  of  the  most  solemn  warnings  to 
the  gay  and  thoughtless,  that  is  to  be  met 
with  in  any  part  of  scripture.  The  descrip¬ 
tions  it  contains  of  the  frightful  end  of  a  life 
spent  in  thoughtlessness  and  sin,  are  awfully 
calculated  to  rouse  our  attention,  and  force 
upon  our  minds  the  reality  of  an  hereafter. 
Happy  is  it  for  the  "rich  and  great,  who  hear  so 
seldom  from  their  fellow  creatures  the  voice  of 
truth,  that  their  Maker  has  given  them  such 
plain  and  faithful  admonitions  of  their  peculiar 
dangers.  Our  Lord  from  the  beginning  of  the 
chapter,  had  been  speaking  of  the  use  and 
abuse  of  wealth,  and  the  impossibility  of  having 
the  heart  set  at  the  same  time  upon  God  and 
the  world:  JVo  servant  can  serve  tivo  masters. 
The  Pharisees  ridiculed  him.  After  a  mild 


PERSUASIVENESS  OF  THE  SCRIPTURES.  65 


rebuke  to  them,  he  soon  proceeds  to  confirm 
the  whole  of  what  he  had  been  saying,  by  the 
parable:  There  was  a  certain  rich  man  who  was 
clothed  in  purple  and  fine  linen ,  and  Jared  sump - 
tuously  every  day;  and  there  was  a  certain  beg¬ 
gar  named  Lazarus ,  which  was  laid  at  his  gate , 
full  of  sores . 

Let  us  consider  first,  the  different  conditions 
of  these  men  on  earth.  We  are  first  introdu¬ 
ced  to  a  man  of  rank  and  fortune,  living  in  the 
fashionable  and  expensive  style  of  the  day: 
stately  mansions — superb  clothing — splendid 
equipage — numerous  attendants — sumptuous 
entertainments — courting  friends,  and  flattering 
sycophants,  were  of  course  his  portion  and 
daily  enjoyment.  To  many,  in  his  day,  he  was 
an  object  of  admiration  and  envy,  and  a  better 
portion  than  his  is  sought  by  very  few  in  any 
age.  It  appears  that  he  was  a  young  man,  as 
he  left  a  father  and  five  brethren  alive  at  the 
time  of  his  death. 

The  poor  man  was  as  destitute  as  a  human 
being  could  well  be.  He  wanted  the  common 
necessaries  of  life.  In  addition  to  this,  he  was 
full  of  disease  and  sores;  without  medical  aid 
to  cure  them,  or  even  a  friendly  hand  to  bind 
them  up;  so  that  the  dogs  came  and  licked 
them.  He  was  carried,  because  unable  to  walk; 
and  as  if  no  man  cared  what  became  of  him, 
he  was  laid  or  cast  at  the  rich  man’s  gate,  to 
gather  a  scanty  and  precarious  subsistence  from 
the  crumbs  which  fell  from  his  table.  Thus, 
destitute  of  food,  of  health,  of  friends — an  out- 
*  *6 


66  PERSUASIVENESS  OP  THE  SCRIPTURES. 

cast  from  society,  he  protracted  a  wretched 
existence  till  death  relieved  him  from  his  sor¬ 
rows. 

It  will  tend  to  reconcile  us  to  the  seeming  in¬ 
equality  of  the  situations  in  which  they  were 
placed  by  providence,  if  we  survey  their  still 
more  different  states  in  the  invisible  world. 
The  rich  man  died,  and  was  buried.  The 
burial  of  the  rich  man  only  being  mentioned,  it 
was  probably  intended  to  be  signified  that  his 
funeral  was  conducted  with  that  magnificence 
which  usualljr  attends  the  burial  of  the  great. 
The  rich  man  died ,  and  was  buried ,  and  in  hell 
he  lifted  up  his  eyes  being  in  torments.  Hell! 
does  it  not  exist  only  in  the  fears  of  fanatics? 
Alas!  we  need  not  doubt;  for  here  our  Savior 
shews  us  one  of  our  fellow  creatures  who  found 
himself  there:  he  closed  his  eyes  in  death,  and 
when  he  opened  them  again  he  was  in  flames! 
Hear  his  piteous  cry:  Father  Abraham  have 
mercy  upon  me;  I  am  tormented  in  this  flame. 
What  a  change  had  ensued!  To  pass  from  the 
warm  precincts  of  life  to  the  cold  chambers  of 
the  grave  is  appalling  even  in  thought  to 
human  nature.  But  to  exchange  the  soft  pil¬ 
lows  of  ease  for  a  bed  of  fire — the  enjoyment 
of  sumptuous  banquets,  for  the  want  of  even  so 
much  as  a  drop  of  water  to  afford  a  moment’s 
ease — to  find  friends  and  acquaintances  all  gone, 
and  himself  left  alone  with  infernal  fiends  — 
what  a  transition  for  a  votary  of  the  world!  no 
amusements,  no  employments,  no  rest,  no  hope, 
but  irremediable  agony  and  endless  despair! 


PERSUASIVENESS  OF  THE  SCRIPTURES.  67 

Abraham  replied  to  the  rich  man’s  request, 
that  the  difference  of  the  situations  in  which 
he  and  Lazarus  were,  was  occasioned  by  what 
had  happened  to  them  both  on  earth.  Re¬ 
member  that  thou  in  thy  lifetime  receivedst  thy 
good  things.  Remember!  Had  he  remembered 
on  earth,  he  would  not  have  been  called  to  re¬ 
member  in  hell.  It  is  for  want  of  remember¬ 
ing  that  people  perish.  They  must  not  be  re¬ 
minded  of  death:  such  topics  must  be  carefully 
excluded  from  conversation,  lest  they  should 
induce  melancholy.  Thus  they  are  forgotten 
till  the  remembrance  returns  in  hell.  Remem¬ 
ber  that  thou  in  thy  lifetime  receivedst  thy  good 
things.  He  was  not  to  blame  for  being  rich, 
for  wealth  honestly  gained  is  God’s  gift:  but  he 
valued  those  things  more  than  any  thing  spirit¬ 
ual.  He  called  them  his  good  things.  Abra¬ 
ham  in  answer  to  the  rich  man’s  request  that 
Lazarus  might  come  to  him,  said,  that  there 
was  no  passing  from  heaven  to  hell,  or  from 
hell  to  heaven:  If  there  had  been,  Abraham 
would  have  prayed  for  him.  Hence  we  may 
learn  that  to  pray  for  the  dead  is  useless.  God 
has  given  us  life  as  a  time  of  probation  and 
trial,  and  the  scripture  always  grounds  his  ex¬ 
hortations  to  diligence  on  this,  that  the  night  of 
death  cometh  when  no  man  can  ivork;*  and  that 
whatever  our  hand  findeth  to  do ,  we  should  do  it 
with  all  our  might;  because  there  is  no  work ,  nor 
device ,  nor  counsel  in  the  grave  whither  we  go; t 
and  that  at  the  day  of  judgment  we  shall 


*  John  ix,  4. 


+  Eccl.  ix,  10. 


68  PERSUASIVENESS  OF  THE  SCRIPTURES. 

receive  according  to  the  things  done  in  the 
body:  no  reference  being  made  to  the  things  we 
do  or  suffer  in  a  separate  state,  while  our 
bodies  are  lying  in  the  grave. 

The  rich  man  finding  his  first  request  could 
not  be  complied  with,  begged  that  he  would 
send  Lazarus  to  his  father’s  house,  and  to  his 
five  brethren,  lest  they  also  should  come  to 
the  same  place  of  torment.  This  is  remarka¬ 
ble.  While  on  earth,  he  only  thought  of  his 
pleasure  or  interest,  and  did  not  think  it  worth 
his  while  to  be  at  much  pains  about  his  own 
soul,  and  much  less  that  of  others:  but  now  he 
is  of  another  mind,  and  is  sensible  that  if  his 
brethren,  who  lived  in  the  same  neglect  as  he 
did,  knew  what  hell  is,  they  would  take  more 
care.  Abraham  saith  unto  him,  They  have 
Moses  and  the  prophets;  let  them  hear  them. 
They  have  already  abundant  warning;  let  them 
make  use  of  that.  The  rich  man  replies. 
JYay, father  Abraham:  but  if  one  went  unto  them 
from  the  dead,  they  will  repent;  to  which  he 
answered,  If  they  hear  not  Moses  and  the  pro¬ 
phets,  neither  will  they  be  persuaded  though  one 
rose  from  the  dead.  By  Moses  and  the  pro¬ 
phets  is  meant,  the  Old  Testament.  They 
would  not  be  persuaded:  that  is,  to  forsake 
their  sins  and  turn  to  God,  though  one  rosefrom 
the  dead — though  one  should  go  either  from 
heaven,  where  they  see  the  torments  of  the 
damned;  or  from  hell,  where  they  feel  them. 

It  is  this  point  that  we  propose  to  illustrate. 
The  warnings  of  God’s  word  are  more  adapted 


PERSUASIVENESS  OP  THE  SCRIPTURES.  69 

to  bring  sinners  to  repentance,  than  the  rising 
of  one  from  the  dead.  Sinners  are  disposed 
to  think  that  if  they  had  ever  seen  hell,  or  had 
seen  a  person  who  had  felt  it,  they  would  for¬ 
sake  all  their  sins,  and  do  all  they  could  to  es¬ 
cape  it:  But  as  they  are  only  told  of  it  in  the 
Bible,  they  often  think  it  may  be  a  mere  delu¬ 
sion  and  fancy.  But  sinful  men  know  not  what 
they  would  have.  They  are  fixedly  averse  to 
break  off  their  sins  by  righteousness,  therefore 
to  excuse  themselves  they  object  against  the 
sufficiency  of  their  means.  But  God,  who 
knows  our  nature  and  circumstances,  knows 
what  is  most  adapted  to  us.  He  who  made 
the  faculties  of  our  souls,  knows  what  will  have 
the  tendency  to  affect  them.  In  contriving 
and  appointing  the  means  of  our  salvation,  he 
chooses  better  for  us  than  we  should  ourselves. 
If  a  person  were  to  rise  from  the  dead,  and 
give  a  particular  account  of  what  he  had  seen, 
he  would  probably  frighten  many  who  are  not 
terrified  by  reading  the  Bible.  It  would  very 
much  affect  them,  on  account  of  the  novelty  of 
the  thing.  Men  are  apt  to  be  much  affected 
by  strange  things,  and  to  be  much  affrighted  at 
spectres  in  the  dark,  because  they  are  unusual; 
but  if  they  were  as  common  as  preaching  is, 
they  would  lose  their  effect.  On  such  an  unu¬ 
sual  occasion  as  the  rising  of  one  from  the 
dead,  men  might  perhaps  reform  their  lives, 
and  would  never  forget  what  they  had  seen. 
But  we  are  to  consider  which  would  have  the 
greater  tendency  to  awaken  us  if  both  alike 


70  PERSUASIVENESS  OF  THE  SCRIPTURES'. 

were  new  and  unusual:  to  be  warned  by  the 
great  God  himself,  or  by  a  man  coming  from 
the  invisible  world.  It  is  in  this  view  that  we 
shall  consider  the  matter,  and  we  shall  shew 
what  advantages  the  former  mode  has  above 
the  latter. 

1.  God  knows  better  what  the  punishment 
of  sinners  is,  than  departed  souls.  He  is  every 
where  present  with  his  all-seeing  eye.  He 
pervades  all  space.  If  I  ascend  up  into  heaven , 
thou  art  there;  if  I  make  my  bed  in  hell ,  behold 
thou  art  there!*  He  is  present  there,  where 
they  feel  the  misery;  and  he  sees  into  the  in¬ 
nermost  recesses  of  the  hearts  of  those  miser¬ 
able  spirits — he  sees  all  the  anguish  there,  for 
he  upholds  them  in  being.  They  and  all  their 
powers  are  in  his  hands.  Besides,  it  is  his 
wrath  which  they  endure;  he  measures  out  to 
them  their  several*  portions.  His  anger  is  that 
fire  in  which  they  are  tormented.  He  there¬ 
fore  is  certainly  able  to  give  as  clear  and  dis¬ 
tinct  an  account  of  hell  as  the  miserable  inhab¬ 
itants  of  it.  He  too  knows  alone  what  eter¬ 
nity  is. 

2.  We  have  the  truth  on  surer  grounds 
th  rough  God’s  testimony,  than  from  the  testi¬ 
mony  of  one  rising  from  the  dead.  In  the  lat¬ 
ter  case,  we  should  be  uncertain  whether  there 
were  not  some  delusion.  We  know  that  it  is 
impossible  for  God  to  lie,  and  that  things  must 
be  precisely  as  he  declares  them  to  us.  But 
if  one  should  rise  from  the  dead,  wre  could  not 


*  Ps.CXi.\L\,8. 


PERSUASIVENESS  OF  THE  SCRIPTURES. 


71 


be  so  sure  that  we  were  no  way  imposed 
upon,  and  that  he  himself  was  not  subject  to 
some  delusion — we  could  not  be  so  sure  that 
his  account  was  not  exaggerated.  Moreover, 
such  a  one  could  not  convince  us  that  we  should 
come  to  that  place  of  torment  if  we  did  not 
repent  and  reform.  And  though  more  wit¬ 
nesses  than  one  should  come,  there  is  no  au¬ 
thority  equal  to  that  of  God.  There  is  no  tes¬ 
timony  from  the  invisible  world  so  indisputa¬ 
ble  and  unquestionable  as  the  divine  testimony. 
How  could  we  know7  that  they  had  not  come 
to  deceive  us?  How  could  wre  know  upon  what 
views  they  acted?  Whereas  w;e  have  the 
strongest  ground  of  assurance  that  the  first 
Being,  and  fountain  of  all  being  and  perfection, 
is  nothing  but  light  and  truth  itself,  and  there¬ 
fore  he  cannot  deceive,  or  be  deceived. 

3.  The  warnings  of  God’s  word  have  the 
advantage  on  account  of  the  greatness  and  ma¬ 
jesty  of  him  who  speaks.  The  declarations  of 
those  w'ho  are  great,  excellent,  or  honorable, 
have  a  more  powerful  tendency  to  move  the 
heart,  than  of  those  who  are  not  so.  Things 
spoken  by  a  king  affect  more  than  the  same 
things  delivered  by  an  equal.  But  God  is  the 
King  of  kings.  Shall  we  be  unmoved  when 
the  universal  Sovereign  speaks?  Hear  now: 
the  prophet  summons  the  whole  creation  to 
attend  when  God  speaks.  Hear ,  0  heavens , 
and  give  ear ,  O  earth ,  for  the  Lord  hath 
spoken !* 


*  Is.  i,  2. 


72  PERSUASIVENESS  OF  THE  SCRIPTURES. 

4.  It  more  evidently  shews  the  importance 
of  the  affair,  that  God  should  immediately  con¬ 
cern  himself  in  it,  than  the  coming  of  one  from 
the  dead  would  do.  Those  things  in  which 
kings  most  immediately  concern  themselves, 
are  commonly  matters  of  the  greatest  impor¬ 
tance;  they  leave  lesser  concerns  to  their  min¬ 
isters  and  agents.  Now  God  in  all  ages  of  the 
world  hath  shewed  himself  much  concerned  in 
this  matter.  How  abundantly  hath  he  warned 
us  in  his  holy  word — how  earnest  has  he 
shewn  himself  in  it — how  many  arguments  and 
expostulations  has  he  used  that  we  might 
avoid  the  way  to  hell ! 

5.  God’s  warning  us  of  a  danger  has  a  great¬ 
er  tendency  to  influence  us,  because  he  is  our 
Judge.  The  punishment  is  that  to  which  he 
condemns,  and  which  he  inflicts.  What  he 
warns  us  against,  is  his  own  wrath  and  ven¬ 
geance.  He  tells  us  that  if  we  go  on  in  sin  he 
will  destroy  us.  He  tells  us  so  himself,  and 
this  is  certainly  more  calculated  to  affect  us, 
than  to  be  told  so  by  another  who  is  not  to 
be  our  judge. 

6.  God  is  infinitely  wise,  and  knows  better 
how  to  speak  persuasively  to  us,  than  one  rising 
from  the  dead.  He  perfectly  knows  our 
nature  and  state,  and  knows  how  to  adapt  his 
instructions  and  warnings  to  our  frame  and  cir¬ 
cumstances  in  the  world.  If  one  should  come 
from  the  dead  to  warn  sinners,  it  may  be  that 
he  would  tell  them  of  hell  in  a  manner  that 
would  drive  them  to  despair,  rather  than  ex- 


PERSUASIVENESS  OF  THE  SCRIPTURES. 


73 


cite  them  to  strive  for  salvation,  in  the  diligent 
use  of  the  means  which  God  has  appointed. 
But  God  knows  what  revelation  we  can  bear, 
and  what  is  the  most  proper  to  do  us  good  in 
this  our  infirm,  dark,  and  sinful  state.  It  is 
good  for  us  to  be  warned  and  instructed  by 
God,  who  knows  best  how  to  do  it. 

Now  since  the  rising  of  one  from  the  dead 
seems  to  us  the  most  calculated  of  all  other 
methods  to  awaken  us,  and  jet  our  Savior  sajs, 
that  even  this  would  not  have  the  effect, 
where  the  testimonies  of  Moses  and  the  pro¬ 
phets  fail,  it  is  a  natural  inference,  that  all 
other  methods  that  could  be  imagined  would 
be  ineffectual. 

Men  think  that  if  they  saw  some  prophet 
and  his  miracles,  this  would  strongly  impress 
them.  But  how  was  it  in  those  times  in  which 
there  were  prophets?  There  has  rarely  been 
a  more  degenerate  age  than  that  in  which 
Elijah  and  Elisha  lived.  The  people  did  not 
regard  their  prophecies  or  miracles,  but  walked 
in  their  own  ways,  and  served  their  own  gods: 
so  that  Elijah  thought  there  were  none  left  of 
the  true  worshippers  of  God.  Would  it  be 
sufficient  if  we  could  hear  God  therefore, 
actually  speak  from  Heaven?  But  in  the  time 
of  M  oses,  they  heard  God  speak  out  of  the 
midst  of  the  fire,  and  saw  Mount  Sinai  covered 
with  smoke  and  flame,  and  shaken  to  its  base. 
Did  they  all  turn  from  their  sins?  It  is  true 
that  they  were  verv  much  affected  at  first; 
but  how  hard-hearted,  and  rebellious  they 
7 


74  PERSUASIVENESS  OF  THE  SCRIPTURES. 

soon  became!  Men  are  apt  to  suppose  that  if 
they  had  lived  in  the  time  of  Christ,  and  had 
seen  and  heard  him,  and  witnessed  his  miracles, 
they  must  have  been  convinced,  and  would 
have  obeyed  him.  But  what  was  the  fact  of 
men  like  the  Pharisees,  who  did  see  him?  few 
were  brought  to  repentance  by  all  his  dis¬ 
courses  and  miracles — few  were  his  constant 
followers!  The  scripture  is  full  of  instances  to 
prove,  that  if  the  word  of  God  will  not  awaken 
sinners,  nothing  will.  And  we  see  enough  in 
these  days  to  convince  us  of  it.  Men  some¬ 
times  meet  with  things  by  which  wTe  should 
think  it  impossible  that  they  should  not  be  re¬ 
formed,  if  we  did  not  see  the  fact.  They 
sometimes  hear  the  warnings  of  dying  men, 
who  are  expecting  to  go  to  hell;  they  are 
affected  for  a  while;  but  the  solemn  warning 
does  but  just  touch  them,  and  passes  away. 
Sometimes  themselves  are  laid  upon  a  bed  of 
sickness,  and  their  lives  hang  in  doubt  before 
them.  They  are  brought  to  the  sides  of  the 
grave,  and  their  hearts  are  full  of  terror:  yet  if 
they  recover  they  soon  forget  it,  and  return  to 
the  ways  of  folly  and  wickedness.  Sometimes 
this  is  repeated — they  are  taken  sick  again, 
are  again  in  extreme  danger — their  hearts  are 
full  of  terror — and  many  promises  and  vows 
are  made:  yet  on  recovery  they  forget  all,  and 
again  return  to  sin  and  folly!  Such  things  may 
convince  us  that  where  the  word  of  God  is  not 
effectual,  neither  sickness,  nor  any  thing  else  is 
likely  to  be  so. 


PERSUASIVENESS  OF  THE  SCRIPTURES.  75 


Hence  let  us  learn  the  dreadful  hardness  of 
our  hearts,  that  we  are  not  more  moved  and 
wrought  upon  by  the  best  means  which  infinite 
wisdom  could  provide.  How  few  are  there 
who  are  effectually  changed  by  the  word  of 
God!  they  are  very  thinly  sown,  there  is  but 
here  and  there  one.  But  how  just  will  God 
be  in  punishing  the  impenitent!  For  he  gives 
them  the  best  means  of  reclaiming  them;  and 
gives  them  abundant  warning  before  he  pun¬ 
ishes  them.  What  could  he  have  done  more 
than  he  has  done?  We  cannot  devise  or  imag¬ 
ine  a  method  better  than  that  which  God  hath 
given  us.  How  justly  therefore  are  ungodly 
men  punished!  how  inexcusable  will  they  be! 
Let  us  be  induced  to  improve  those  means, 
that  is,  let  us  hear  Moses  and  the  prophets, 
Christ  and  the  Apostles — let  us  be  persuaded 
to  study  the  scripture  more;  to  read  and  hear 
it  carefully;  to  consider  it  thoroughly;  and 
daily  to  walk  according  to  its  rule.  The  dan¬ 
ger  of  neglecting  it,  on  any  pretence,  cannot  be 
more  forcibly  exhibited  than  by  recurring  to 
the  circumstances  of  the  narrative  before  us. 
And  it  is  well  worth  our  while  to  inquire,  in 
what  we  differ  from  the  rich  man.  W e  are 
not  worse,  we  hope,  than  our  neighbors;  we 
would  not  injure  a  fellow-creature  in  the 
world;  we  believe  in  the  scriptures:  but  might 
not  the  rich  man  have  said  the  same  with  per¬ 
fect  truth?  yet  he  went  to  hell.  He  was  not 
charged  by  Abraham  with  defect  in  any  of  his 
duties  towards  men,  yet  he  went  to  hell:  why? 


76  PERSUASIVENESS  OF  THE  SCRIPTURES. 

because  he  was  a  lover  of  pleasure,  more  than 
a  lover  of  God — he  loved  the  world  and  the 
things  of  it.  He  wished  to  receive  his  good 
things  in  this  life.  He  preferred  the  present 
to  the  future.  He  could  not  sacrifice  present 
enjoyments  in  the  expectation  of  future  re¬ 
wards — he  could  not  submit  to  privations, 
though  the  necessities  of  his  soul  required  it — 
he  could  not  undergo  the  difficulties,  or  brook 
the  self-denial  of  a  religious  life — he  would  not 
make  himself  miserable  when  he  had  the 
means  of  enjoyment  in  his  power — he  kept  up 
his  religion  perhaps  by  the  cursory  perform¬ 
ance  of  a  few  heartless  duties,  but  he  would 
not  suffer  it  to  interfere  with  his  pleasures,  or 
debar  him  from  agreeable  society,  whether 
they  consisted  of  persons  fearing  God,  or  other¬ 
wise.  God  would  let  him  have  his  choice — 
his  Bible  being  neglected,  God  sent  him  no 
other  monitor.  He  ate,  he  drank,  he  laughed, 
he  played,  but,  while  yet  a  young  man,  he  died, 
and  went  to  hell! 

Men  and  brethren,  can  any  thing  open  your 
eyes  if  this  does  not?  Can  you  not  yet  perceive 
for  whom  our  Savior  spoke  the  parable? 
Plainly  not  for  the  wicked,  but  for  those  whose 
chief  concern  is  the  body  and  this  life.  If 
there  be  any  doubt  on  this  head,  see  it  con¬ 
firmed  by  our  Savior’s  own  words:  Woe  unto 
you  that  are  full,  for  ye  shall  hunger.  Granting 
that  these  words  need  not  be  taken  in  their 
literal  sense,  there  is  something  in  the  spirit  of 
them  that  may  shew  us  what  Christianity  is.  If 


PERSUA3IYENESS  OF  THE  SCRIPTURES.  77 

the  words  mean  any  thing  at  all,  they  certainly 
must  mean  that  there  is  a  strictness,  a  severity 
a  self-denial  accompanying  the  sincere  profes¬ 
sion  of  religion,  utterly  inconsistent  with  the 
thoughtlessness,  self-indulgence,  idleness,  and 
dissipation  prevalent  among  all  classes  ol  peo¬ 
ple  who  call  themselves  Christians.  Suppose 
not  that  because  you  are  not  precisely  in  the 
circumstances  of  the  rich  man,  able  to  gratify 
an  expensive  and  voluptuous  taste,  that  his 
case  is  not  your’s:  for  the  difference  of  out¬ 
ward  circumstances,  whether  of  wealth  or 
poverty,  is  nothing  at  all  before  God.  He 
looks  on  the  heart.  If  you  wish  to  have  your 
good  things  in  this  life,  whether  you  have  them 
or  not,  and  undervalue  eternal  glories,  you  will 
lose  them  most  certainly. 

Our  Savior,  you  will  observe,  has  taken  the 
two  extremes,  of  earthly  felicity  and  of  woe. 
The  instance  of  the  former,  was  one  who  was 
healthy,  and  rich,  and  young,  blest  with  friends, 
respectable  connexions,  a  large  fortune,  and  all 
that  riches  can  bring  of  the  comforts  and 
elegancies  of  refined  life.  This  is  a  case,  the 
most  in  point  of  any  that  can  be  supposed:  for 
regal  dignity  is  quite  out  of  the  question,  and 
the  honors  of  the  state  are  attainable  bv  90  few, 
that  they  do  not  often  enter  into  the  schemes 
we  form  of  earthly  bliss,  except  perhaps  in  very 
early  youth:  but  the  advantages  and  comforts 
expected  to  be  derived  from  riches,  are  so 
suited  to  the  taste  of  all  men,  and  so  probably 
within  the  reach  of  all  men,  that  the  case  sup- 

*7 


78  PERSUASIVENESS  OF  THE  SCRIPTURES, 

posed  by  our  Savior  is  peculiarly  apposite,  as 
a  general  example. 

The  instance  of  the  other  man  is  likewise 
almost  an  extreme  case.  Loathsome  sickness, 
and  abject  poverty,  and  friendless  solitude, 
conspired  to  set  him  at  the  lowest  degree  in 
the  usual  scale  of  human  misery.  Now  if  the 
state  of  the  latter  with  piety,  is  to  be  prefer¬ 
red  to  the  former  without  it,  in  these  extreme 
cases,  much  more  in  all  cases  which  are  likely 
to  be  ours,  should  not  poverty,  and  continual 
mortification — sorrow  and  death,  be  preferred 
to  pleasures  which  end  in  ruin?  For  whether 
we  are  in  prosperity  or  adversity,  we  are  like 
the  rich  man  and  the  beggar  at  his  door,  alike 
hastening  to  the  grave;  the  whole  of  this  life 
is  but  a  dream;  death  will  soon  terminate  our 
joys  and  sorrows;  and  our  condition  in  the 
future  world  will  depend  entirely  on  the  man¬ 
ner  in  which  we  have  lived  in  this  state  of  pro¬ 
bation. 

God  has  drawn  aside  for  a  moment  the  veil 
of  the  invisible  world,  and  shewn  us  what  we 
shall  all  be  in  a  little  time.  Let  us  endeavor 
to  give  these  truths  a  reality  in  our  minds. 
Let  us  believe  what  will  be  the  issue  of  a 
worldly  life.  And  let  us  live  now  as  we  shall 
wish  we  had  lived  when  our  state  is  irreversi¬ 
bly  fixed. 


SERMON  V. 


Psalm  ix,  17. 

The  wicked  shall  be  turned  into  hell ,  and  all  the 
nations  that  forget  God. 

Men  and  brethren,  if  religion  were  only  a 
cunningly  devised  fable — if  that  hell,  of  which 
you  read  in  the  Bible,  were  only  an  invention 
of  crafty  deceivers,  you  might  despise  their 
threatenings,  and  go  on  in  sin.  Moreover,  if 
it  were  only  the  drunkard,  the  murderer,  the 
adulterer,  the  sabbath-breaker,  or  the  common 
swearer  that  was  to  find  his  portion  in  hell, 
then  the  sober  and  moral  among  you  might 
please  themselves  with  the  hope  of  escape. 
But  if  the  Almighty  has  himself  thundered  out 
of  heaven,  and  made  known  to  all  men,  not 
only  that  he  hath  prepared  a  place  of  torment 
for  the  wicked,  but  that  all  who  forget  God 
shall  be  turned  into  it,  it  behoveth  every  one 
of  us  to  hear,  believe  and  tremble. 

Brethren,  let  the  words  of  our  text  convince 
you  that  the  word  of  God  speaks  plainly. 
Certain  vain  and  ignorant  persons  are  shocked 


80 


ON  THE  DOOM 


at  the  coarseness  of  this  subject;  but  you  now 
hear  God  speaking  for  himself.  This  then,  is 
the  threatening  of  Jehovah,  which  his  justice 
and  truth  engage  him  to  execute,  that  the  wick¬ 
ed  shall  be  turned  into  hell ,  and  all  the  nations 
that  forget  God.  At  the  very  recital  of  these 
words,  some  of  you  must  be  convinced  that 
they  are  in  danger;  their  consciences  must 
testify  that  if  they  die  as  they  are  now  living, 
they  must  perish.  But  by  far  the  greater 
number  are  saying  to  themselves,  Whatever 
others  may  be,  I  have  no  reason  to  believe 
myself  to  be  wicked,  or  that  I  forget  God. 
Now  my  brethren,  you  that  speak  after  this 
manner,  may  perhaps  be  right;  but  it  is  possi~ 
ble  you  may  be  wrong.  If  you  are  right,  you 
need  not  fear  to  inquire  into  your  reasons  for 
thinking  so;  if  you  are  wrong,  it  will  be  but  a 
poor  exchange  to  obtain  a  false  peace  for  a 
little  while  in  this  world,  at  the  expense  of 
awakening  from  delusion  in  the  next.  It  is 
therefore  far  wiser  to  ascertain  the  point. 
Let  us  then  for  this  purpose,  first  inquire,  who 
are  the  persons  described  in  the  text;  and  then, 
in  the  second  place,  declare  their  final  doom. 

I.  We  apprehend  that  the  wicked,  and  all 
the  nations  that  forget  God,  are  the  same  per¬ 
sons.  In  the  sight  of  God  all  are  wicked  who 
forget  him:  yet,  in  compliance  with  the  usual 
sense  put  upon  these  words,  let  us  suppose 
two  sorts  of  persons  spoken  of:  the  wicked, 
those  who  are  openly  immoral;  and  the  other, 
those  who  are  more  decent  in  their  conduct. 


OF  THE  WICKED. 


81 


The  wicked,  or  immoral,  are  those  whose 
sins  carry  the  sentence  of  their  condemnation 
along  with  them.  To  call  these  sins  in  a  par¬ 
ticular  review,  vyere  unnecessary.  Deep 
marked  with  the  character  of  hell,  they  pro¬ 
claim  to  every  beholder  to  what  place  they 
are  tending.  Let  it  suffice  to  adduce  certain 
passages  of  scripture,  in  which  God  has  sum¬ 
med  up  these  workers  of  iniquity,  in  one  com¬ 
plete  catalogue,  and  assigned  one  doom  to 
them  all.  Know  ye  not  that  the  unrighteous 
shall  not  inherit  the  kingdom  of  God ?  Be  not 
deceived ;  neither  fornicators ,  nor  idolaters ,  nor 
adulterers,  nor  thieves ,  nor  covetous ,  nor  drunk¬ 
ards,  nor  revilers,  nor  extortioners,  shall  inherit 
the  kingdom  of  God  *  JVow  the  works  of  the 
flesh  are  manifest,  which  are  these;  adultery,  for¬ 
nication,  uncleanness ,  lasciviousness,  idolatry, 
drunkenness,  and  such  like:  of  the  which  I  tell  you 
before:  as  I  have  also  told  you  in  time  past,  that 
they  which  do  such  things  shall  not  inherit  the 
kingdom  of  God. t  Would  there  were  none 
such  in  the  present  assembly!  Leaving  these 
texts  to  their  consideration,  we  proceed  to 
inquire  who  they  are  that  forget  God. 

God  hath  commanded  us  to  remember  him 
in  all  our  ways.  Not  to  do  this,  is  to  forget 
him.  What  then,  you  ask,  is  it  possible  for 
any  man  to  be  alwavs  thinking  of  God?  Is 
there  not  a  time  for  all  things?  Is  it  not  suffi¬ 
cient  that  we  think  of  him  at  proper  seasons: 
such  as  on  the  sabbath,  or  at  morning  or  even- 

*  X  Cor.  vi,  9, 10. 


+  Gal.  v,  19,31. 


82 


ON  THE  DOOM 


ing  prayer?  No  brethren;  it  is  not  sufficient. 
God  says,  My  son  give  me  thine  heart*  thine 
affections;  love  me,  and  you  will  think  of  me. 
The  good  man  may,  through  infirmity,  lose 
sight  of  God;  but  he  always  accounts  it  a  loss, 
and  longs  to  regain  it.  But  it  is  a  sign  of  wick¬ 
edness  if  we  forget  God  wilfully  and  deliberate¬ 
ly  in  any  part  of  our  conduct.  God  requires 
all  the  heart,  and  all  the  life  to  be  devoted  to 
his  service.  And  indeed  there  is  as  much  rea¬ 
son  why  we  should  remember  him  in  all  our 
ways,  as  in  any  one  of  them.  If  it  were  lawful 
to  forget  him,  that  is,  to  have  no  regard  to  his 
authority  in  one  particular,  it  would  be  law¬ 
ful  also  to  forget  him  in  another:  thus  the  rule 
of  right  would  be  left  to  every  man’s  own 
choice,  and  God  would  be  no  longer  the  Gov¬ 
ernor  of  the  world.  It  is  therefore  trifling 
with  scripture  to  urge  that  you  do  not  forget 
God,  merely  from  this  circumstance,  that  you 
sometimes  think  of  him;  for  you  may  now  cer¬ 
tainly  perceive,  if  God  be  wilfully  excluded 
from  any  one  of  your  thoughts,  you  are  so  far 
wicked.  But  we  need  not  strain  this  point  to 
prove  your  guilt.  It  is  easy  to  shew  concern¬ 
ing  a  great  part  of  you,  that  he  is  scarcely  in 
any  of  your  thoughts:  you  forget  his  laws — 
you  forget  his  mercies — you  forget  his  presence. 

1.  There  are  some  who  forget  God  as  a 
law-giver  to  such  a  degree,  that  they  never 
inquire  what  laws  he  has  given;  nay,  disobey 
those  laws  which  they  know.  Ask  yourselves 


*  Proy.  xxiii,  2S. 


OF  THE  WICKED. 


83 


whether  you  are  not  living  in  the  daily  habit 
of  seeking  your  own  pleasure — whether  it  be 
not  your  daily  question,  not  what  is  the  will  of 
God,  but  what  is  my  will;  not  what  does  God 
command  me  to  do,  but  what  do  I  think  fit  to 
do;  what  will  gratify  the  flesh,  or  secure  most 
pleasure  to  myself;  what  will  promote  my 
honor,  or  advance  my  interests  in  the  world? 
Are  not  these  the  considerations  that  tacitly 
suggest  themselves;  and  these  the  principles 
that  move  us  to  action?  We  do  not  ask  whether 
you  run  the  road  of  dissipation,  and  are  known 
in  the  circles  of  fashion.  Perhaps  many  of 
you  have  not  the  means  of  following  your  own 
humor,  and  the  bent  of  your  own  inclination, 
except  in  a  few  instances.  Do  you  not  find  that 
whenever  you  have  the  means  of  enjoyment, 
you  immediately  set  about  inquiring  how  you 
may  gratify  yourself  to  the  utmost?  When  you 
have  now  and  then  leisure,  do  you  send  up  a 
petition  to  God,  that  he  would  direct  you  to 
pass  your  time  to  his  glory  and  the  good  of 
your  soul;  or  do  you  not  rather  waste  your 
hours  in  idle  conversation,  and  employ  them 
according  to  your  own  humor?  But  is  not  this 
neglect  of  inquiring  about  his  will,  a  forgetful¬ 
ness  of  God  your  Maker?  What  must  be  said 
of  that  servant  who  would  not  take  the  trouble 
so  much  as  to  know  his  master’s  will?  Indeed, 
A  son  honoreth  his  father,  and  a  servant  his 
master:  if  then  l  be  a  father ,  where  is  mine  honor? 
and  if  I  be  a  master ,  where  is  my  fear?  saith  the 
Lord  of  hosts  unto  you* 

*Mal.  i,6. 


84 


ON  THE  DOOM 


Further,  consider  whether  you  do  not 
through  forgetfulness  of  God,  disobey  those 
laws  which  you  know  to  be  his.  You  call 
yourselves  Christians:  there  is  probably,  there¬ 
fore,  not  one  here  who  does  not  know  that  God 
has  commanded  all  men,  every  where,  to  re¬ 
pent — to  be  born  again — to  renounce  the 
world  and  its  vanities — to  crucify  the  fiesh 
with  its  affections  and  lusts — to  be  poor  in  spirit" 
— to  mourn  for  sin — to  hunger  and  thirst  after 
righteousness — to  be  pure  in  heart — to  be 
constant  and  earnest  in  prayer — to  be  laying 
up  treasures  in  heaven — to  enter  in  at  the 
strait  gate,  and  to  walk  along  the  narrow  way 
that  leadeth  unto  life — and  in  fine,  to  be  look¬ 
ing  for  the  day  of  God,  in  all  holy  conversation 
and  godliness:  and  yet  are  you  not  conscious 
that  you  do  not  put  one  of  these  into  practice, 
but  that  you  live  in  the  habitual  neglect  of 
some,  or  all  these  duties,  every  one  of  which 
you  know  God  has  commanded? 

2.  You  forget  God  in  another  particular, 
namely,  by  forgetting  his  mercies.  On  this 
head  let  me  ask  you,  whether  you  acknowl¬ 
edge  his  mercies — whether  you  bow  your 
knees  in  fervent  and  affectionate  prayer  for 
having  been  blest  with  health;  for  having  been 
fed  by  his  bounty;  for  mercies  personal,  social. 
Do  you  confess  that  every  thing  you  receive 
at  the  hand  of  God  is  mere  mercy?  If  he  were 
to  afflict  you  with  disease;  strip  you  of  all  your 
comforts,  would  he  give  you  no  more  than  you 
deserve?  If  he  were  to  condemn  you  to  ever- 


OF  THE  WICKED. 


85 


lasting  misery,  would  he  be  just?  Do  you  be¬ 
lieve  that  you  deserve  it?  No,  you  say;  what 
have  I  done  to  deserve  it?  You  think  God 
would  be  unmerciful  if  he  were  to  destroy  you! 
And  above  all  my  brethren,  what  think  ye  of 
Christ,  who  is,  according  to  scripture,  God’s 
unspeakable  gift?  Do  you  shew  that  you  bear 
due  regard  to  God’s  mercy  in  sending  Christ, 
by  believing  in  him,  coming  to  him,  casting 
yourself  upon  him  as  a  lost  and  ruined  sinner? 
Have  you  ever  devoted  yourself  to  him,  be¬ 
coming  his  disciple,  esteeming  his  reproach, 
and  saying  in  short,  with  a  true  heart  Hence¬ 
forth  I  will  not  live  unto  myself  '?*  Ask  your¬ 
selves  whether  you  ever  thought  of  Christ 
with  real  pleasure,  and  genuine  satisfaction  of 
heart.  VYhen  you  speak  of  him,  or  of  God’s 
mercy  in  giving  him,  as  you  sometimes  do  in 
the  public  prayers,  is  it  not  rather  a  forced 
or  thoughtless  acknowledgment,  than  the 
grateful  tribute  of  a  broken  heart?  Christ  has 
said,  He  that  loveth  father  or  mother  more  than 
me  is  not  worthy  of  me;  and  he  that  loveth  son 
or  daughter  more  than  me  is  not  worthy  of  me; 
and  he  that  taketh  not  his  cross  and  followeth  af¬ 
ter  me  is  not  worthy  of  me. t  Do  you  thus  love 
and  obey  him,  counting  all  things  but  dung 
and  dross  to  win  him,  and  forsaking  all  to  fol¬ 
low  him?  Alas!  my  friends,  you  know  it  is  no 
such  thing;  and  what  is  worse,  you  do  not  even 
desire  it  should  be  so.  You  start  at  the 
thought  of  unceasing  self-denial!  You  would 

*  2  Cor.  v,  15.  ?Mjttfc  K,37. 

8 


86 


ON  THE  DOOM 


think  yourself  miserable  in  a  life  of  godliness! 
You  seek  your  happiness  not  from  God,  but 
the  world.  You  could,  in  your  own  opinion, 
be  as  happy  as  you  are,  if  there  were  no  God 
— no  Savior.  I  may  say  to  you,  as  our  Lord 
to  the  Jews,  Ye  know  that  ye  have  not  the  love 
of  God  in  you!*  Thus  you  slight  and  neglect 
the  rich  mercies  of  God;  either  by  not  count¬ 
ing  the  cost,  or  by  determining  not  to  pay  it: 
thus  proving  that  altogether  you  undervalue 
the  blessing  to  be  bought! 

3.  Let  us  proceed  to  remark,  in  the  third 
place,  that  you  forget  God  by  forgetting  his 
presence.  It  is  God’s  presence  which  made 
and  upholds  the  universe,  and  which  directs 
every  event  of  our  lives.  It  is  this  therefore, 
that  makes  the  frame  of  nature  sacred,  and 
hallows  the  varying  turns  of  Providence.  We 
do  not  ask  whether  you  admire  the  marks  of 
his  creating  finger,  and  trace  his  footsteps  as 
they  are  seen  when  he  goes  to  and  fro  over 
the  earth.  Let  us  come  nearer  home.  God’s 
eye  pierces  into  our  hearts.  All  things  are 
naked  and  open  to  him,  with  whom  we  have 
to  do!  he  knoweth  our  thoughts  afar  off. 
Now  do  you  thus  remember  his  awful  pres¬ 
ence?  Are  you  anxious  that  your  hearts  should 
be  a  pure  and  living  temple  to  his  praise?  Do 
yrou  love  to  walk  with  God;  to  cry  to  him 
with  holy  confidence,  Search  me,  O  God ;  and 
know  my  heart;  try  me,  and  know  my  thoughts ; 
and  see  if  there  be  any  wicked  way  in  On 


*  John  r,  42. 


t  Psalm  cxxxix,  23, 24. 


OF  THE  WICKED. 


87 


the  contrary,  do  not  you  know  that  if  you  were 
to  profess  to  have  any  such  secret  communion 
with  God,  you  would  lie  to  the  Holy  Ghost, 
and  would  almost  expect  the  fate  of  Ananias? 
Do  you  not  know  that  you  securely  indulge  the 
lustful  thought,  and  secret  vanity,  and  covetous 
desire  of  gain,  and  bitterness  of  revenge  and 
anger;  and  freely  give  the  reins  to  those 
appetites,  which  the  eye  of  man  cannot  scruti¬ 
nize?  God  sees  them,  and  sees  them  with  anger, 
but  you  are  not  concerned!  What  you  would 
be  ashamed  and  shocked  for  man  to  know, 
that  you  commit  before  God  without  fear  and 
without  remorse!  You  say  in  excuse,  that  you 
are  not  aware  of  God’s  presence;  that  you 
forget  that  his  eye  is  fixed  upon  you:  but  by 
so  saying  you  confess  what  we  aimed  at  prov¬ 
ing,  namely,  that  you  forget  his  presence.  Thus 
then,  we  have  described  a  character,  not  dif¬ 
ficult  to  be  drawn.  Let  not  such  persons  ex¬ 
pect  that  they  shall  dwell  with  God;  forget¬ 
ting  his  laws,  they  cannot  join  in  the  blessed 
obedience  of  angels;  forgetting  his  mercies, 
they  could  not  sing  praises  to  the  Lamb;  for¬ 
getting  his  presence,  they  shall  be  banished 
from  his  presence  forever!  But  it  is  not  a  nega¬ 
tive  suffering  only  they  are  to  undergo,  for  we 
know  him  that  hath  said  Vengeance  is  mine ,  1 
will  repay ,  saith  the  Lord  *  They  have  paid 
me  contempt;  I  will  repay  them  vengeance . 

II.  Hear  therefore  their  final  doom.  The 
wicked  shall  be  turned  into  hell ,  and  cdl  the  na¬ 
tions  that  forget  God! 

*  Rom.  xii,  19. 


88 


ON  THE  DOOM 


Men  in  general  do  not  wish  to  hear  this 
place  so  much  as  mentioned,  much  less  de¬ 
scribed  as  the  portion  of  the  wicked;  but  it  is 
better  to  hear  of  it  than  to  dwell  in  it;  and  it 
is  by  hearing  of  it,  that  we  must  be  stirred  up 
to  escape  it.  It  is  degrading  to  human  nature 
that  we  must  draw  an  argument  from  such  a 
source — that  we  must  dip  our  shafts  in  the 
lake  that  burneth  with  fire.  It  is  painful  and 
humiliating  to  reflect  that  beings,  capable  of 
being  constrained  by  love,  should  require  to  be 
driven  by  an  iron  scourge!  Hell  is  often  de¬ 
scribed  by  our  Lord  Jesus  Christ.  He  certainly 
was  too  compassionate  and  serious  to  excite 
groundless  terrors.  As  he  said  to  his  disciples, 
In  my  father's  house  are  many  mansions,  if  it 
were  not  so  I  would  have  told  you*  So  we  may 
say  of  hell:  there  then  are  many  mansions,  if 
it  were  not  so  he  would  have  told  us.  Hell  is 
often  described  by  him  as  a  place  in  which  both 
body  and  soul  are  tormented  for  ever.  To 
one  of  these  we  will  refer  you.f  The  eternity 
of  torment  is  six  times  described!  The  fire,  and 
the  Avorm,  are  such  images  of  the  causes  of  the 
sufferings  as  are  addressed  to  the  senses.  Christ 
describes  hell  as  a  place  of  inconceivable  tor¬ 
ment,  and  everlasting  misery.  He  describes 
it  by  saying,  their  fire  is  not  quenched.  Fire, 
a  dreadful  element,  is  a  scorching  thing,  and 
enters  deep  into  the  senses!  yet  hell  is  repre¬ 
sented  to  be  a  lake  of  fire  and  brimstonc:\.  But 
if  there  were  any  period  set  to  their  sufferings 


*  Johnxiv.  2. 


t  Mark  ix. 


X  Rev.  xis,  20. 


OF  THE  WlCKEB. 


89 


— if  after  millions  of  years  they  were  to  be 
reduced  to  nothing,  they  might  bear  it:  but 
this  is  their  misery,  that  it  is  for  ever!  Think 
how  tedious  is  the  motion  of  time  when  you 
are  in  pain,  how  you  wish  the  hours  away! 
What  must  it  be  to  suffer  such  pain  as  will 
make  every  moment  appear  an  age?  and  yet 
there  must  be  an  eternity  of  those  ages!  Our 
Lord  also  compares  it  to  the  gnawing  of  a 
worm ,  which  preys  on  the  vitals:  by  which  is 
signified  that  anguish  of  spirit,  and  remorse  of 
conscience,  (which  they  must  for  ever  feel) 
and  keen  disappointment  at  having  lost  forever, 
past  opportunities;  their  worm  dieth  not.  They 
are  fallen  into  the  hands  of  the  living  God; 
therefore  so  long  as  he  liveth,  that  is,  for  ever, 
so  long  must  they  be  subject  to  the  execution 
of  his  wrath!  These  things  are  within  the 
apprehension  of  all — it  is  a  very  plain  thing  of 
which  we  speak.  Whoever  do  go  to  a  place 
of  torment  continue  there  for  ever! 

Now  this  place  will  be  the  portion  of  them 
that  forget  God.  Here  foolish  and  ignorant 
men  scoff  at  eternal  torments.  They  say 
within  themselves  of  sin,  Is  it  not  a  little  thing ? 
Will  a  merciful  God,  who  knows  our  weakness^ 
punish  so  dreadfully  what  we  can  scarcely  help 
doing?  But  what  says  God?  Thou  thoughtest  I 
was  such  an  one  as  thyself*  Because  thou 
didst  smile  at  sin,  thou  thoughtest  I  should  do 
so  too.  Because  I  forgave  the  sins  of  my 
penitent  people,  thou  thoughtest  I  should  for- 

*  Ps. ),  21. 


*8 


90 


ON  THE  DOOM 


give  thine  without  repentance.  They  will  find 
that  God  was  in  earnest  when  he  warned  them 
to  flee  from  the  wrath  to  come.  He  said  to  them 
on  earth,  If  ye  live  after  the  flesh,  ye  shall  die. 
They  did  live  after  the  flesh:  hoping  no  doubt 
that  God  would  not  be  true  to  his  word.  But 
do  not  they  find,  now  that  they  feel  the  pains  of 
hell  get  hold  upon  them — now  that  they  have 
actually  died,  and  are  in  hell,  that  God  is  faith¬ 
ful?  Though  we  believe  not,  but  deny  him,  yet 
he  cannot  deny  himself.  Believe  it  brethren, 
God  is  not  a  man  that  he  should  lie;  nor  the 
son  of  man  that  he  should  repent.  Hath  he 
said,  and  shall  he  not  do  it;  or  hath  he  spoken, 
and  shall  he  not  make  it  good? 

Some  are  so  weak  as  to  suppose  that  the 
numbers  who  must  perish,  if  all  this  be  true, 
will  secure  them  against  the  threatened  ven¬ 
geance,  or  at  least,  move  the  commiseration  of 
the  Judge.  But  we  read  in  the  text,  that 
though  they  be  whole  nations ,  they  cannot 
withstand  his  almighty  arm.  However  numer¬ 
ous,  or  how’ever  strong,  he  can  in  a  moment 
hurl  the  mightiest  criminals  into  endless  ruin. 
Thus  he  speaks  by  his  prophet,  Hell  hath  en¬ 
larged  herself  and  opened  her  mouth  without 
measure :  and  their  glory ,  and  their  mxdtitude ,  and 
their  pomp,  and  he  that  rejoiceth,  shall  descend 
into  it*  And,  As  the  fire  devoureth  the  stubble , 
and  the  flame  consumeth  the  chaff,  so  their  root 
shall  be  as  rottenness,  and  their  blossom  shall  go 
up  as  dust:  because  they  have  cast  away  the  law 


*  I5.T,14- 


OF  THE  WICKED. 


91 


of  the  Lord  of  hosts ,  and  despised  the  word  of 
the  Holy  One  of  Israel*  And  hath  not  this 
‘  dreadful  threatening  been  fulfilled?  Hath  not 
our  Lord  told  us  of  a  rich  man,  who,  in  hell 
lifted  up  his  eyes ,  being  in  torment ?  It  was  not 
said  that  he  was  sent  thither  for  being  a  drunk¬ 
ard,  or  a  fornicator,  or  an  extortioner:  but  he 
had  forgotten  God.  That  narrative,  I  mean 
of  Dives  and  Lazarus,  exhibits  realities.  Is 
there  such  a  place  as  hell!  Does  any  one  de¬ 
scend  into  it,  and  find  himself  actually  there? 
The  rich  man  did!  Let  it  then  be  established 
as  an  awful  truth,  that  they  who  wilfully  neg¬ 
lect  to  obey  any  of  God’s  laws  which  they 
know,  or  who  live  without  Christ,  that  is,  igno¬ 
rant  of  him — do  not  follow^  him  in  the  regenera¬ 
tion,  or  who  indulge  the  secret  sins  of  the 
heart,  thus  disregarding  the  divine  presence, 
are  those  that  forget  God,  and  shall  be  turned 
into  hell. 

Now  pause  awhile,  and  reflect!  Some  of  you 
perhaps  by  this  time,  instead  of  making  a  wise 
resolve,  have  begun  to  wonder  that  so  heavy 
a  judgment  should  be  denounced  merely  against 
forgetfulness.  But  look  at  the  affairs  of  com¬ 
mon  life,  and  be  taught  by  them.  Do  not 
neglect,  and  want  of  attention,  and  not  looking 
about  us  to  see  what  we  have  to  do— do  not 
any  of  these  bring  upon  us  consequences  as 
ruinous  to  our  worldly  business  as  any  active 
misbehavior?  It  is  an  event  of  every  day,  that 
a  man  by  mere  laziness,  inattention  to  his  busi- 


* 


*  Is.  V,  24. 


92 


ON  THE  DOOM 


ness,  does  as  certainly  bring  himself  and  family 
to  poverty,  and  end  his  days  in  a  goal,  as  if  he 
were,  in  wanton  mischief,  to  set  fire  to  his  own 
house.  So  it  is  also  with  the  affairs  of  the 
soul:  neglect  of  that — forgetfulness  of  God, 
who  only  can  save  it,  will  work  his  ruin,  as  surely 
as  a  long  and  daring  course  of  profligate  wicked¬ 
ness.  When  one  has  been  recollecting  the 
proper  proofs  of  a  future  state  of  rewards  and 
punishments,  nothing  methinks  can  give  him  so 
sensible  an  apprehension  of  the  latter,  or  rep¬ 
resentation  of  it  to  the  mind,  as  observing,  that 
after  the  many  disregarded  checks,  admoni¬ 
tions,  and  warnings  which  people  meet  with  in 
the  ways  of  vice,  folly,  and  extravagance — 
warnings  from  their  very  nature — from  the 
examples  of  others — from  the  lesser  inconveni¬ 
ences  which  they  bring  upon  themselves — 
from  the  instructions  of  wise  and  good  men: 
after  these  have  been  long  despised,  scorned, 
ridiculed — after  the  chief  bad  consequences 
(temporal  consequences)  of  their  follies  have 
been  delayed  for  a  great  while,  at  length  they 
break  in  irresistibly  like  an  armed  force: 
repentance  is  too  late  to  relieve;  and  can  serve 
only  to  aggravate  their  distress,  the  case  is  be¬ 
come  desperate;  and  poverty  and  sickness,  re¬ 
morse  and  anguish,  infamy  and  death,  the 
effects  of  their  own  doings,  overwhelm  them 
beyond  possibility  of  remedy  or  escape.  This 
is  an  account  of  what  is  in  fact  the  general  con¬ 
stitution  of  nature. 


OP  TltE  WICKED. 


93 


But  is  the  forgetfulness  of  God  so  light  a 
matter?  think  what  ingratitude,  rebellion,  and 
atheism  there  is  at  the  bottom  of  it!  Sirs,  you 
have  a  carnal  heart ,  which  is  enmity  against 
God.  Do  not  suppose  that  it  is  only  making 
a  slight  effort,  and  you  will  cease  to  forget  him; 
it  is  your  nature  to  forget  him;  it  is  your  na¬ 
ture  to  hate  him:  so  that  nothing  less  than  an 
entire  change  of  heart  and  nature,  will  ever 
deliver  you  from  this  state  of  enmity.  Our 
nature  is  not  subject  to  the  law  of  God,  neither 
indeed  can  be.  They  that  are  in  the  flesh  cannot 
please  God*  From  this  state,  let  the  fearful 
menace  in  the  text  persuade  you  to  arise! 
Need  we  remind  you  again  of  the  dreadfulness 
of  hell — of  the  certainty  that  it  shall  overtake 
the  impenitent  sinner?  Enough  has  been  said; 
and  can  any  of  you  be  still  so  hardened,  and 
such  enemies  to  your  soul  as  still  to  cleave  to 
sin?  Will  you  still  venture  to  continue  any 
more  in  the  hazard  of  falling  into  the  hands  of 
God?  A1  as!  Who  among  ns  can  dwell  with  the 
devouring  fire?  Who  among  us  can  lie  down  in 
everlasting  burnings?  Can  thine  heart  endure,  or 
can  thine  hands  he  strong  in  the  days  that  I  shall 
deal  with  thee?  I  the  Lord  have  spoken  it,  and 
will  do  it!  Observe,  that  men  have  dealt  with 
sinners — ministers  have  dealt  with  them — 
Apostles,  prophets,  and  angels  have  dealt;  at 
last,  God  will  take  them  in  hand,  and  deal  with 
them!  Though  not  so  daring  as  to  defy  God, 
yet  brethren,  in  all  probability  you  put  offre- 


*  Roil),  viii,  7,8. 


94 


ON  THE  DOOM 


a  pentance.  Will  you  securely  walk  a  little 
longer  along  the  brinks  of  the  burning  furnace 
of  the  Almighty’s  fury?  As  the  Lordliveth ,  and 
as  thy  soul  liveth ,  there  is  hut  one  step  between 
thee  and  death!*  When  you  lie  down,  you  know 
not  but  you  may  be  in  it  before  the  morning; 
and  when  you  rise,  you  know  not  but  God  may 
say,  Thou  fool ,  this  night  shall  thy  soul  be  re¬ 
quired  of  thee!  When  once  the  word  is  given  to 
cut  you  down,  the  business  is  over.  You  are 
cut  off  from  your  lying  refuges,  and  beloved 
sins — from  the  world — from  your  friends — 
from  the  light — from  happiness — from  hope, 
for  ever!  Be  wise  then  my  friends,  and  reason¬ 
able;  give  neither  sleep  to  your  eyes,  nor  slum¬ 
ber  to  your  eyelids  till  you  have  resolved  on 
your  knees  before  God  to  forget  him  no  more. 
Go  home  and  pray.  Do  not  dare,  as  it  were, 
to  fly  in  the  face  of  your  Maker,  by  seeking 
your  pleasure  on  his  holy  day:  but  if  you  are 
alarmed  at  this  subject,  as  well  you  raayT,  go 
and  pray  to  God  that  you  may  forget  him  no 
more.  It  is  high  time  to  awake  out  of  sleep. 
It  is  high  time  to  have  done  with  hesitation; 
time  does  not  wait  for  you:  nor  will  God  wait 
till  you  are  pleased  to  turn.  He  hath  bent  his 
bow,  and  made  it  ready;  halt  no  more  between 
two  opinions;  hasten,  tarry  not  in  all  the  plain, 
but  flee  from  the  wrath  to  come.  Pray  for 
grace,  without  which  you  can  do  nothing. 
Pray  for  the  knowledge  of  Christ,  and  of  your 
own  danger  and  helplessness,  without  which 
you  cannot  know  what  it  is  to  find  refug®  in 

*  1  Sam.  xx,  3. 


OF  THE  WICKED. 


95 


him.  It  is  not  our  design  to  terrify  without 
pointing  out  the  means  of  safety.  Let  us  then 
observe,  that  if  it  should  have  pleased  God  to 
awaken  any  of  you  to  a  sense  of  your  danger, 

.  you  should  beware  of  betaking  yourselves  to  a 
refuge  of  lies.  You  are  as  undeserving  of  the 
favor  of  God  after  you  repent,  as  before;  your 
state  is  as  dangerous  if  you  flee  not  to  Jesus,  as 
those  who  plead  for  mercy  only. 

But  through  the  mercy  of  God,  many 
amongst  us  have  found  repentance  unto  life — 
have  fled  for  refuge  to  the  hope  set  before 
them — have  seen  our  danger,  and  fled  to  Je¬ 
sus  Christ.  Think  with  yourselves  what  it  is 
now  to  have  escaped  destruction;  what  it  will 
he  to  hear  at  the  last  day  our  acquittal,  when 
it  shall  be  said  to  the  others,  Depart  from  me 
accursed  into  everlasting  fire.  Let  the  sense  of 
the  mercy  of  God,  gild  all  the  path  of  life.  On 
the  other  hand,  since  it  is  they  who  forget 
God,  that  are  to  bear  the  weight  of  his  wrath, 
let  us  beware  brethren  how  we  forget  him, 
through  concern  about  this  world,  or  through 
unbelief,  or  through  sloth.  Let  us  be  punctual 
in  ail  our  engagements  with  him.  With  earn¬ 
est  attention  and  holy  awe  ought  we  to  hear 
his  voice,  cherish  the  sense  of  his  presence, 
and  perform  the  duties  of  his  worship.  No 
covenant  relation,  or  Gospel  grace  can  render 
him  less  holy,  less  jealous  or  majestic.  Where¬ 
fore,  let  us  have  grace,  whereby  we  may 
serve  God  with  reverence,  and  godly  fear,  for 
our  God  is  a  consuming  fire. 


SERMON  VI. 


Jeremiah  xvii,  9. 

The  heart  is  deceitful  above  all  things. 

» 

In  what  is  here  said  concerning  the  deceitful¬ 
ness  of  the  human  heart,  it  is  supposed  that 
there  are  many  other  things  in  the  world  de¬ 
ceitful:  and  very  little  experience  is  sufficient 
to  convince  us  that  the  supposition  is  not  with¬ 
out  grounds. 

1.  Men  are  deceivers.  There  is  no  man  so 
wary  and  cautious  in  his  dealings  with  his 
fellow  creatures  but  has  found  himself  at  one 
time  or  other  overreached.  In  all  matters, of 
exchange;  buying  and  selling;  lending  money, 
and  paying  it;  labor,  and  the  remuneration  for 
labor,  there  is  generally  a  trial  of  skill  on  each 
side,  which  shall  get  the  better  of  the  other; 
and  if  their  respective  claims  are  finally  ad¬ 
justed,  and  they  come  to  a  fair  agreement,  it  is 
rather  because  one  is  not  an  overmatch  for  the 
other,  than  because  they  wish  that  each  should 
have  his  due.  Fraud  is  not  confined  to  the 
lower  orders  of  men;  great  men  also  can  be 
great  deceivers.  They  make  promise^,  and 


DECEITFULNESS  OF  THE  HEART. 


97 


excite  expectations,  and  when  the  time  of  ful¬ 
filment  is  come,  it  turns  out  that  they  meant 
nothing.  Such  is  the  state  of  things  in  society. 
The  arm  of  brutal  force  being  tied  up  bylaw, 
men  endeavor  to  satisfy  their  greedy  appetites 
by  practising  deceits. 

2.  There  are  other  things  in  the  world  that 
deceive,  but  not  intentionally:  such  as  riches , 
and  pleasure  and  honor.  They  never  promise 
any  thing;  but  we  will  have  it  that  they  do, 
We  will  give  them  a  name,  which  though  they 
disown,  we  obstinately  persist  in  giving;  and 
we  continue  calling  them  by  their  wrong 
names,  and  reasoning  from  fictitious  premises, 
till  finding  ourselves  mistaken  in  the  end,  we 
call  them  deceivers.  In  this  sense  riches  de¬ 
ceive.  We  imagine  that  riches  will  do  every 
thing  for  us;  and  fancy  that  he  that  has  wealth 
equal  to  his  wishes,  is  in  want  of  nothing.  Yet 
riches  can  take  to  themselves  wings  and  fly  away , 
and  leave  their  possessor  with  more  wants 
than  at  first,  and  less  ability  to  supply  them. 
Or  if  they  remain  with  him,  it  is  seldom  seen 
that  he  is  happier  than  before,  if  so  much  so. 
Our  desires  multiply  with  the  means  of  grati¬ 
fying  them;  so  that  the  rich  man  does  not  so 
much  taste  new  pleasures,  as  provide  for  new 
wants. 

3.  There  are  some  things  that  deceive  us, 
which  are  neither  in  their  nature  fallacious, 
nor  such  as  we  wish  to  be  deceived  about — 
things  in  which  we  are  mistaken  through  the 
defectiveness  of  our  judgment:  for  instance, 

9 


98 


ON  THE  DECEITFULNESS 


The  Providence  of  God.  We  expect  that  he 
will  act  in  some  particular  way,  not  considering 
that  he  may  have  ends  in  view  which  are  en¬ 
tirely  unconnected  with  us,  or  with  any  thing 
that  we  have  heard  about.  So  we  often  find 
that  He  acts  quite  otherwise  than  we  expected, 
and  we  are  in  consequence  deceived.  From 
the  same  source,  namely,  the  imperfection  of 
our  knowledge,  arise  those  frequent  disappoint¬ 
ments  which  we  meet  with  in  our  projects. 
Our  unwieldy  schemes  in  the  course  of  time 
come  to  nothing,  because  with  all  our  sagacity 
we  know  nothing  of  the  future.  Hence  also 
we  form  erroneous  opinions  of  others.  We 
have  thought  highly  of  some,  whom  we  now 
know  we  are  deceived  in.  We  have  con¬ 
demned  others,  whom  time  has  proved  to  be 
upright  persons  and  our  best  friends.  So  lia¬ 
ble  are  we  to  be  imposed  upon  by  appear¬ 
ances!  But  let  all  outward  things  deceive  us  in 


what  form,  or  to  what  extent  they  may,  a 
man’s  own  heart  outdoes  them  all  in  duplicity. 
The  principal  engine  of  deceit  is  dissimulation; 
the  art  of  practising  upon  others,  and  yet  keep¬ 
ing  our  purposes  concealed. 

4.  Nowr  the  heart  is  one  of  the  things  the 
least  known  among  men.  God  has  given 
them  some  account  of  it,  and  they  profess  to 
believe  the  word  of  God  without  reservation; 
but  they  hesitate  to  give  their  assent  to  all 
that  is  said  against  the  heart.  The  course 
of  things  in  the  world  corroborates  the  divine 
testimony  concerning  our  depravity.  Wicked- 


OF  THE  HEART. 


99 


ness  generally  prevails.  General  wickedness 
can  be  only  the  aggregate  of  the  wickedness 
of  each  individual;  and  each  individual  crime 
must  be  owing  to  something  within  him.  Thus 
legitimate  reasoning  conducts  us  to  the  heart. 
Yet  men  will  not  admit  the  conclusion  though 
they  acknowledge  the  premises:  except  indeed, 
they  can  do  it  without  implicating  themselves. 
Thus  it  is  often  remarked  that  such  a  man  must 
have  a  bad  heart  that  could  act  in  such  a  way; 
but  they  will  not  allow  that  their  own  bad 
actions  must  be  owing  to  some  evil  in  their 
hearts. 

As  men  in  general  are  ignorant  of  their  de¬ 
pravity,  so  each  man  is  blind  to  his  own  partic¬ 
ular  failings;  that  is,  to  a  particular  propensity 
of  the  heart  which  seems  its  most  prominent 
feature,  and  characterizes  the  man.  Other 
men  can  see  when  we  are  covetous,  but  we 
cannot  see  it  ourselves.  Sometimes  however 
we  do  believe  what  men  say  of  us,  and  that  is, 
when  they  flatter  us.  At  such  times  the  heart 
succeeds  so  completely  in  hiding  our  defects 
from  us,  that  we  can  believe  any  thing  that  is 
said  in  our  praise.  There  is  reason  to  think 
that  each  man  is  naturally  sunk  into  such  a 
depth  of  absurdity  as  to  believe,  after  compar¬ 
ing  himself  with  others,  and  making  allowances 
for  the  disadvantages  attending  his  situation 

•  O 

and  circumstances,  that  the  overplus  of  merit 
rests  solely  with  himself.  It  is  humiliating  to 
find  what  a  deficiency  of  self-knowledge  there 
is  in  others,  who,  of  all  men  in  the  world,  ought 


100 


ON  THE  DECEITFULNESS 


to  know  themselves  best;  those  whom  God,  by 
his  Grace,  hath  called  to  knowledge  and  virtue. 
This  self-deception  appears  in  many  of  our 
habits  and  opinions.  We  judge  one  another 
always  uncharitably;  often  unmercifully.  Look¬ 
ing  to  the  right-hand  and  to  the  left  of  the 
Church  of  God,  we  observe  how  foolish  is  this, 
and  how  wrong  is  that:  not  considering,  that 
what  others  do,  they  may  do  to  the  Lord,  as 
well  as  we  who  leave  it  undone;  and,  that  what 
they  leave  undone,  they  do  it  so  to  the  Lord, 
as  well  as  we  who  do  it.  We  are  not  now 
speaking  of  the  sin  of  judging;  but  rather  of 
the  deceitfulness  of  the  heart,  in  not  letting  us 
see  the  sinfulness  of  a  sensorious  temper.  We 
acknowledge  that  we  must  not  judge,  lest  we 
be  judged:  yet  we  are  always  doing  it.  Why? 
because  the  thing  is  so  evidently  wrong;  rather 
let  me  add,  because  we  are  so  abominably 
proud.  There  is  a  secret  belief  that  though 
it  would  be  wrong  in  others  to  judge,  we  are 
privileged  to  do  so,  from  our  knowledge  and 
general  correctness.  The  heart  is  never  more 
deceitful  than  in  the  report  it  gives  of  our 
progress  in  Christian  virtues.  It  tells  us  we 
have  zeal ,  which  zeal  is  often  no  other  than 
bitterness,  and  ill  temper.  We  are  violent 
against  the  misconduct  of  others;  not  because 
they  have  sinned  against  God,  but  because  they 
trouble,  and  interfere  with  ourselves.  We 
are  zealous  for  Christ,  and  the  spread  of  his 
Gospel;  but  cannot  rejoice  if  the  work  be  not 
done  by  ourselves  and  friends;  nay,  are  often 


6V  THE  HEART. 


101 


so  wicked  as  to  wish  the  work  may  not  be 
done  at  all,  if  it  cannot  be  done  in  our  own  way* 
Now  if  our  zeal  is  of  this  nature,  it  is  evidently 
pure  worldliness.  It  is  possible,  nay,  it  is  very 
easy  for  our  religious  attachments  to  become 
in  time  so  confined,  that  we  shall  seek  the 
good  of  those  of  our  own  communion,  with  no 
higher  motive  than  men  seek  to  aggrandize 
their  families  and  connexions;  and  consequent¬ 
ly,  without  any  exercise  of  grace  at  all:  yet 
our  hearts  will  be  telling  us  all  the  while  that 
we  are  zealous  for  God. 

We  often  think  we  have  love ,  when  we  have 
none.  If  ye  love  them  that  love  you ,  what  thank 
have  you ?  If  we  can  love  those  only  who  think 
with  us,  we  do  no  more  than  every  worldly 
man  does.  All  friendships  are  formed  in  this 
way.  Similarity  of  sentiments  in  politics,  or 
literature,  brings  men  together — leaves  no 
room  for  dissention — and  is  a  reciprocal  ac¬ 
knowledgment  of  each  other’s  discernment. 
But  Christian  love  is  quite  another  thing.  It 
needs  not  the  impulse  of  selfish  motives,  but 
feels  the  attractive  influence  of  the  object.  It 
cares  not  where  that  object  exists.  If  there 
be  any  thing  truly  lovely  in  persons,  who  even 
despise  and  ill  treat  us,  we  shall  love  it  in  spite 
of  all,  we  shall  open  our  way  to  the  pearl,  in 
spite  of  the  tenacity  of  the  shell.  If  this 
be  love,  how  little  of  it  exists!  yet  all  lay 
claim  to  it;  they  must  therefore  deceive  them¬ 
selves. 


102 


ON  THE  DECEITFULNESS 


There  are  other  graces  which  we  seem  to 
see  in  ourselves,  and  are  mistaken.  Religious 
considerations  sometimes  appear  so  pleasant 
to  us,  that  our  hearts  are  full,  and  we  speak  to 
all  of  the  happiness  of  religion.  This  we 
suppose  must  be  Christian  experience — this  is 
the  joy  and  peace  promised  to  the  saints:  which 
joy  is  more  to  be  suspected  than  any  other. 
It  is  very  often  no  more  than  the  animal  spirits 
elevated  by  something  that  pleases  self,  and 
merely  taking  a  tinge,  a  slight  coloring  from 
religion.  Rejoice  in  tribulation,  with  a  sick 
and  dying  body,  destitute  of  friends,  temporal 
comforts,  and  all  other  aids  to  cheerfulness;  or 
rejoice  when  your  will  is  contradicted,  and  you 
are  put  to  great  inconvenience,  and  we  will 
readily  grant  that  your  joy  is  genuine:  but  in 
most  other  cases,  it  is  very  much  to  be  sus¬ 
pected. 

The  heart  very  often  makes  use  of  the 
bodily  constitutions  of  men,  to  impose  upon 
them.  Many  give  themselves  credit  for  being 
humble  and  sober,  because  the  constitution 
being  naturally  sedate,  has  no  tendency  to  lead 
them  into  excesses  to  which  ardent  tempers 
are.  prone.  Others  impetuously  carry  all  be¬ 
fore  them,  and  despise  the  rest  for  want  of 
zeal,  whereas  their  own  zeal  is  no  more  than 
the  heat  of  their  blood.  If  we  would  take  the 
measure  of  our  progress  in  those  tempers  to 
which  our  natural  constitutions  are  most 
averse,  we  should  more  justly  appreciate  our 


OF  THE  HEART. 


103 


real  character.  It  is  by  pursuing  the  opposite 
method,  that  we  fall  into  mistakes. 

Thus  are  saints,  as  well  as  sinners,  greatly 
deceived  in  many  important  particulars.  Now 
no  outward  things  practice  fraud  upon  us. 
In  the  creation  of  God,  there  is  nothing  which 
is  not  subjected  to  rules,  by  virtue  of  which 
all  things  continue  as  they  were  from  the 
creation;  above  all,  God’s  word  remains  the 
standard  of  truth:  yet  we  are  constantly  de¬ 
ceived.  It  is  evident  therefore,  that  there  is 
a  principle  of  delusion  within — the  heart  must 
be  a  deceiver.  We  hare  next  to  shew  that  it 
is  deceitful  above  all  things. 

Powers  of  deceit  may  be  estimated  in  various 
ways,  but  chiefly  like  other  powers  by  the 
effects  which  they  are  able  to  produce.  Deeper 
policy  is  necessary  to  defraud  a  man  of  his 
estate  than  to  deprive  him  of  his  garment,  and 
deeper  si  ill  to  change  a  dynasty.  Now  the 
heart  if  left  quietly  to  weave  its  own  web,  will 
never  leave  off  till  it  brings  out  death;  nothing 
less  than  the  everlasting  ruin  of  both  body  and 
soul  is  the  result  of  its  machinations,  if  it  be 
allowed  to  complete  them.  Men  exhaust  their 
powers  of  invective  against  the  enemy  of  our 
nation  and  stand  aghast  at  the  unexampled 
success  of  his  plans,  but  they  have  within  their 
own  breasts  a  foe  more  insidious;  one,  whose 
scheme,  if  matured,  will  bring  upon  them  far 
more  extensive  mischiefs.  For  what  can  the 
craftiest  politicians  of  this  world  do,  but  alter 
somewhat  of  the  form  of  things,  and  vary  what 


104 


ON  THE  DECEITFULNESS 


God  intended  should  be  varied.  But  the 
operations  of  the  heart  are  connected  with  the 
destinies  of  eternity;  if  it  fail,  the  soul  may 
dwell  with  the  angels,  itself  a  companion  for 
them;  if  it  succeed,  the  soul  sinks  to  hell,  to  be 
for  ever  with  the  devils.  And  all  this  it  does 
purely  by  fraud!  The  potentates  of  the  earth 
find  power  either  actually- brought  into  action, 
or  exhibited  to  intimidate,  necessary  to  the 
execution  of  their  schemes;  but  the  heart  uses 
no  instrument  but  deceit.  When  the  soul  is 
lost,  it  does  not  fall  the  victim  of  violence,  but 
goes  as  a  willing  subject. 

If  the  heart  did  not  practise  its  deceits  to 
the  extent  it  does — if  it  deceived  us  no  more 
than  other  things  do,  it  deserves  to  be  called 
the  chief  deceiver,  for  being  able  to  do  before 
our  own  eyes  that,  for  which  others  require 
distance  and  concealment.  It  is  certainly  more 
uncommon  when  we  are  mistaken  in  the  char¬ 
acter  of  persons  whom  we  live  with,  whom 
we  converse  with,  from  day  to  day,  whom  we 
have  known  for  years,  and  observed  in  a  great 
variety  of  situations,  than  in  the  character  of 
those  who  seldom  come  under  our  notice. 
Persons  who  can  wear  a  mask  in  such  circum¬ 
stances,  and  not  be  discovered,  are  certainly 
finished  hypocrites.  What  then  must  we  think 
of  the  heart  which  we  have  always  with  us, 
and  may  inspect  when  we  please?  The  occur¬ 
rence  of  outward  events  is  not  necessary  in 
order  to  put  it  intd  a  new  position,  so  as  to 
enable  us  to  view  it  in  a  different  aspect.  We 


OP  THE  HEART. 


105 


can  suppose  cases,  and  imaginary  circumstances 
will  be  almost  as  true  a  list  of  the  state  of  the 
heart,  as  real.  Thus  vve  have  abundant  means 
of  discovering  its  bent  and  purposes:  yet  after 
all,  it  remains  in  a  great  measure  unknown. 

The  Word  of  God  s  given  to  us  to  serve  as 
a  rule  to  shew  its  obliquities — a  line  to  fathom 
its  depths — a  clue  to  guide  us  through  its 
labyrinths — a  fire  to  try  its  nature:  yet  it  re¬ 
mains  unknown! 

The  Word  of  God  puts  us  on  our  guard 
against  the  deceiver;  it  has  given  it  a  stigma 
that  we  may  learn  it;  it  mentions  some  of  its 
wiles;  holds  up  as  warnings,  persons  who  have 
been  duped,  and'roundly  asserts  that  he  that 
trustcth  his  own  heart  is  a  fool.  Now  other 
deceivers,  if  they  found  the  ground  thus  pre¬ 
occupied,  and  measures  taken  for  their  recep¬ 
tion,  would  despair  of  attempting  any  thing  with 
success;  but  the  heart  sports  in  its  own  deceiv- 
ings;  it  lays  its  plots  at  leisure,  and  is  confident 
of  escaping  detection.  Surely  in  vain  the  net 
is  spread  in  the  sight  of  any  bird.  The  silly 
animal  sees  what  is  doing,  yet  dies  as  soon  as 
possible  into  danger.  Thus  it  is  with  man.  He 
seems  bereft  of  reason  when  the  heart,  exerts 
its  influence:  so  superior  is  its  skill  and  ingenuity, 
and  so  irresistible  its  fascinations. 

It  is  still  more  extraordinary  that  after  we 
ourselves  have  had  trial  of  the  falsehood  and 
treachery  of  our  own  hearts,  as  well  as  been 
warned  of  what  others  have  suffered  in  this 


106 


ON  THE  DECEITFULNESS 


way,  we  should  still  listen  with  credulity  to  its 
tales. 

In  other  cases,  when  any  one  has  imposed 
upon  us  and  is  detected,  we  have  done  with 
him;  or,  if  future  intercourse  be  necessary,  we 
take  care  to  remember  what  sort  of  person  we 
have  to  deal  with.  But  the  heart  may  deceive 
as  often  as  it  will,  and  we  still  continue  to 
trust  it. 

Sometimes  however,  we  determine  in  good 
earnest  to  examine  the  heart;  we  are  resolved 
to  call  it  to  account — to  remain  in  ignorance  no 
longer.  We  begin;  not  many  minutes  pass, 
before  we  find  ourselves  thinking1  of  something 
else,  as  remote  from  what  was  to  be  the  sub¬ 
ject  of  our  thoughts  as  the  east  is  from  the 
west.  With  such  quickness  and  dexterity 
does  the  heart  produce  something  to  amuse  us 
when  we  are  seriously  proceeding  to  business! 
We  recollect  ourselves  and  go  back  to  the 
work;  the  heart  now  begins  to  recommend 
delay.  The  proposed  examination  will  take 
up  time,  and  requires  leisure;  if  we  are  in  the 
city,  we  must  wait  till  we  are  in  the  country; 
if  surrounded  by  friends,  we  must  stay  till  left 
more  to  ourselves;  books  must  be  read,  and 
judicious  friends  consulted;  no  serious  evil,  it 
is  conceived,  will  result  from  thus  deferring 
the  work  for  a  season,  for  time  will  be  adding 
to  our  kn  nvledge,  and  we  shall  be  more  capa¬ 
citated  for  a  work  of  this  nature.  The  heart 
has  all  the  deceitfulness  of  a  tradesman  whose 
affairs  are  involved,  and  for  the  same  reason, 


107 


OF  THE  HEART. 

I 

It  knows  that  if  its  true  state  be  once  known, 
its  credit  and  influence  are  gone.  The  trades¬ 
man,  whose  affairs  are  in  confusion,  is  averse 
to  nothing  so  much  as  balancing  accounts  and 
settling  them;  he  will  have  a  thousand  rea¬ 
sons  to  produce  why  it  had  better  not  be  done 
just  now.  Certain  accounts  must  be  called  in 
— letters  written — such  and  such  persons  seen 
before  the  thing  can  be  done:  and  all  the  while 
he  has  no  intention  of  brmging  matters  to  an 
issue,  he  is  merely  gaining  time.  If  one  look 
into  his  books,  there  appears  nothing  but  con¬ 
fusion;  things  omitted  that  ought  to  have  been 
set  down,  and  things  standing  that  ought  to 
have  been  crossed.  Thus  when  we  take  a 
first  view  of  the  heart,  all  is  chaos  and  disor¬ 
der.  It  is  a  thing  unfolding  itself,  wheel  within 
wheel;  it  is  a  wilderness  which  we  know  not 
how  to  get  through,  or  where  to  enter.  We 
know  not  what  to  think  of  our  own  thoughts 
and  our  own  tempers;  what  is  nature,  and  what 
is  grace;  what  sins  are  unto  death,  and  what 
are  merely  infirmities.  We  are  at  a  loss  to 
conduct  the  process  of  self-examination;  and 
the  utmost  w'e  are  able  to  do  in  general  is,  to 
ascertain  a  few  facts  respecting  our  state, 
without  being  able  to  come  at  a  comprehen¬ 
sive  view  of  it:  and  all  this  because  the  heart 
throws  into  the  back  gr  ound  what  ought  to  be 
seen,  and  presents  only  the  unmeaning  features, 
and  whatever  exhibition  it  makes,  its  object  is 
to  misrepresent. 


108 


ON  THE  DECEITFULNESS 


It  will  be  thought  by  some  that  the  heart 
cannot  be  thus  deceitful  when  Divine  Grace 
has  changed  it.  In  proportion  to  our  grace 
no  doubt,  will  be  our  sincerity  and  self-know¬ 
ledge,  but  St.  Paul  had  such  a  conviction  of 
the  deceitfulness  of  his  heart,  that  in  that  place 
where  he  warns  us  against  judging  others,  he 
tells  us,  he  could  not  so  much  as  take  upon 
him  to  judge  himself:  for  though  he  was  con¬ 
scious  of  no  allowed  sin,  there  might  be  many 
things  in  his  heart  of  which  he  knew  nothing. 

During  this  discussion  it  must  have  been  a 
thought,  suggesting  itself  continually  to  you, 
that  the  heart  is  under  Satanic  influence. 
This  is  to  be  inferred,  not  from  the  deceitful¬ 
ness  of  the  heart,  but  from  its  always  exercis¬ 
ing  its  powers  to  such  a  mischievous  purpose. 
It  is  almost  a  necessary  supposition  that  an  ex¬ 
ternal  agent  must  be  concerned — one  who  per¬ 
verts  all  the  faculties  of  the  soul  to  effect  its 
final  ruin. 

Let  this  then  be  the  first  inference  from  the 
text,  that  we  have  from  experience  some 
strong  evidences  of  the  scripture  doctrine  of 
Satanic  agency.  The  next  reflection  that  we 
suggest  to  the  believer  is,  that  he  may  now  un¬ 
derstand  why  Christ  is  of  God,  made  unto  us 
wisdom *  For  how  impossible  is  it  to  con¬ 
ceive  that  creatures  so  miserably  apt  to  be  de¬ 
luded  as  we  are,  should  ever  be  able  to  extri¬ 
cate  ourselves  from  the  snares  laid  for  us  by 
the  combined  wisdom  and  wickedness  of  the 


*  1  Cor.  i,  30. 


OF  THE  HEART. 


JG9 


devil  and  the  world,  with  a  breast  more  treach¬ 
erous  than  either,  were  we  not  led  aright,  by 
some  invisible  hand!  Christ,  blessed  be  his 
name,  is  an  overmatch  for  the  heart,  though 
it  were  furnished  with  all  the  engines  of  hell, 
he  can  defeat  its  stratagems  and  traverse  its 
plans,  and  he  will  do  so  for  his  people,  he  will 
deliver  us  out  of  the  horrible  pit  and  the  miry 
clay ,  and  set  our  feet  upon  a  rock,  and  establish 
our  goings.  He  has  given  us  his  Spirit  to  be 
a  Spirit  of  wisdom — a  Spirit  which  enables  us 
to  descend  into  the  depths  of  the  heart,  and 
lead  into  some  of  its  darkest  caverns — a  Spirit, 
which  by  revealing  Jesus,  makes  us  no  longer 
afraid  to  look  at  ourselves,  or  to  confess  before 
God  our  secret  wickedness.  In  this  way  the 
heart  becomes  known  and  purified — it  is  re¬ 
newed  in  its  nature,  and  becomes  the  abode  of 
sincerity  and  truth.  Christ,  therefore,  and  his 
promised  Spirit,  is  the  remedy  we  proclaim 
to  men  for  every  evil — to  you,  who,  without 
Him  will  fall  a  prey  to  your  own  wicked  and 
deceitful  hearts.  Those  gangrenes  are  eating 
their  way,  and  will  continue  to  gain  ground,  till 
the  whole  mass  is  overspread  and  become  ripe 
for  destruction.  O  then  think  of  your  danger! 
What  though  you  turn  away  from  the  sight  of 
your  heart,  doth  not  God  know  it?  He  that 
plantcth  the  ear,  shall  he  not  hear;  he  that  made 
the  eye,  shall  he  not  see?  The  Lord  knoweth  the 
thoughts  of  men,  and  however  pure  and  im¬ 
maculate  your  lives  may  be,  he  will  call  you 
unto  judgment  for  the  sin  of  your  hearts. 

10 


110 


DECEITFULNESS  OF  THE  HEART. 


Learn  then  where  true  religion  must  begin. 
Mortify  the  desires  of  your  hearts;  oppose  its 
inclinations;  thwart  its  purposes;  above  all, 
pray  against  its  deceits,  and  yield  it  up  entirely 
to  Christ.  Under  his  care,  it  will  become 
honest,  upright,  pure;  and  be  changed  from  a 
'flattering  foe,  to  a  wise  and  faithful  monitor. 


SERMON  VIE. 


Acts  xiv,  22. 

}Ve  must  through  much  tribulation  enter  into  the 
kingdom  of  God . 

In  comparing  the  state  of  the  children  of  God 
with  that  of  the  ungodly,  with  a  view  of  ascer¬ 
taining  which  of  them  suffer  most  in  the  world, 
no  account  must  be  taken  of  the  common 
calamities  which  are  incident  to  mortality, 
such  as  sickness,  poverty,  and  death,  for  these 
fail  to  their  lot  equally.  Those  sufferings 
alone  are  to  be  noticed  which  are  peculiar  to 
each.  The  sufferings  peculiar  to  the  ungodly 
are  those  which  are  occasioned  by  the  uninter¬ 
rupted  prevalence  of  sin  in  the  heart;  unsub¬ 
dued  pride,  love  of  the  world,  inordinate  self¬ 
ishness — these  create  perpetual  disappoint¬ 
ments  and  restless  anxiety.  The  sufferings 
peculiar  to  the  godly  are  those  which  owe 
their  origin  to  the  remains  of  sin  in  them.  Self- 
will,  intent  upon  its  object,  encounters  the 
Spirit  of  God:  and  because  we  strive  where 
wre  ought  to  yield,  a  heart-rending  conflict 


112 


TRIBULATION  THE  WAY 


ensues;  a  conflict,  by  so  much  the  more  difficult 
to  be  borne  as  the  feelings  of  the  heart  after 
conversion  possess  greater  sensibility  than 
before.  To  these  are  to  be  added  the  trials 
which  they  meet  with  from  Satan,  and  a  per¬ 
secuting  world.  We  do  not  question  which, 
upon  the  whole,  are  the  most  happy  in  this 
world,  because  the  scripture  has  decided  that 
there  is  no  peace  to  the  wicked;  -whereas  godli¬ 
ness  hath  the  promise  of  the  life  which  note  is ,  as 
well  as  of  that  which  is  to  come:  and  the  reason 
js,  that  the  righteous  have  something  within  to 
counterbalance  their  afflictions,  and  convert 
them  into  benefits;  while  the  unrighteous  have 
nothing  correspondent  to  this  under  their 
calamities:  there  is  therefore  no  question 
about  this.  But  we  say,  that  if  the  afflictions 
that  befal  the  righteous  and  the  wicked  be 
compared,  without  taking  into  the  account  the 
resources  they  may  respectively  have,  it  will 
be  perhaps  difficult  to  decide  which  suffer 
most;  nor  indeed  is  a  decision  necessary,  for 
no  man,  anxious  for  salvation,  would  think  of 
suspending  his  judgment  upon  the  determina¬ 
tion  of  this  question,  but  rather  judge  that  the 
Kingdom  of  Heaven  must  be  entered  at  all 

u  # 

events,  whether  more  or  less  of  tribulation  is 
to  be  encountered  in  the  way  to  it.  When, 
therefore,  the  Apostle  exhorted  the  persecu¬ 
ted  disciples  to  bear  in  mind  that  through 
much  tribulation  they  should  enter  into  the 
kingdom,  he  did  not  thereby  intimate  that  a 
godly  life  was  necessarily  attended  with  more 


TO  THE  KINGDOM. 


113 


trouble  upon  the  whole  than  a  wicked  one, 
for  we  rather  change  our  troubles  than  in- 
crease  them;  but  only  meant  to  forewarn  them 
of  what  was  to  be  expected,  lest  the  trials 
attending  their  Christian  profession  should 
offend  them;  that  though  they  were  the  favor¬ 
ites  of  God,  and  under  his  government,  they 
should  nevertheless  for  all  this,  meet  with 
much  tribulation.  We  will  endeavor  with 
the  Divine  Blessing,  First,  to  shew  the  truth 
of  the  Apostle’s  words,  or  that  necessity  of 
which  he  speaks;  and  Secondly,  point  out  the 
grounds  of  that  necessity. 

I.  That  those  who  are  saved  must  through 
much  tribulation  enter  into  the  kingdom  appears 
evident  from  these  considerations,  that  from 
matter  of  fact  it  always  has  been  so — from  the 
nature  of  our  circumstances  it  is  likely  it  should 
be  so — and  from  the  appointment  of  God  it 
cannot  be  otherwise. 

1.  From  matter  of  fact  it  appears  to  have 
been  always  so.  As  the  history  of  mankind  in 
general  is  justly  observed  to  be  only  the  cata¬ 
logue  of  their  crimes,  so  the  history  of  the 
people  of  God  is  a  narrative  of  their  sufferings 
for  righteousness  sake.  Abel,  the  first  saint 
that  died,  brought  upon  himself  a  violent  death, 
only  by  offering  an  acceptable  sacrifice.  Though 
the  piety  of  Noah  proved  his  preservation,  yet 
during  the  long  period  of  one  hundred  and 
twenty  years,  while  the  Ark  was  building,  in 
obedience  to  God,  he  was  no  doubt  exposed  to 
the  severest  trials  of  his  faith  and  patience, 
*10 


114 


TRIBULATION  THE  WAY 


amidst  the  ridicule  of  such  a  vast  majority  of 
contemptuous  sinners.  Abraham  the  friend  of 
God,  was  called  to  many  sacrifices  painful  to 
human  nature.  To  be  obliged  as  he  was  at 
the  beginning  to  abandon  his  home,  and  go 
forth  he  knew  not  whither,  is  a  trial  which  we 
shall  best  appreciate  by  placing  ourselves  in 
similar  circumstances,  and  by  conceiving  our¬ 
selves  called  to  abandon  a  spot,  to  which  we 
are  attached  by  every  tender  tie,  to  go  to 
sojourn  in  a  foreign  land.  Yet  even  in  Canaan 
he  was  not  suffered  to  enjoy  those  comforts  of 
a  permanent  establishment,  which  next  to 
grandeur  we  are  so  apt  to  idolize.  When  we 
consider  these  things,  and  think  of  that  deep¬ 
est  wound  to  his  feelings,  the  command  to  offer 
up  his  son,  it  is  to  be  concluded,  that  with  all 
his  riches  and  prosperity,  he  found  the  days 
of  the  years  of  his  pilgrimage  to  be  full  of 
trouble.  Lot,  his  nephew,  was  long  subject  to 
another  trial,  very  distressing  to  a  good  man; 
his  righteous  soul  was  vexed  from  day  to  day 
by  the  filthy  conversation  of  the  wicked,  among 
whom  he  dwelt.  The  sufferings,  all  these  holy 
men  underwent  were  such  as  they  would  have 
escaped  had  they  not  been  saints — such  as 
they  might  have  eluded,  had  they  chosen  to 
disobey  God.  Thus  also  Joseph,  for  his  purity 
and  integrity  incurred  disgrace,  imprisonment, 
and  almost  death.  Job,  for  the  trial  of  his 
uprightness,  was  subjected  to  the  dreadful 
scourges  of  Satan,  and  suffered  the  loss  of  his 
property,  family,  health  of  body  and  peace  of 


TO  THE  KINGDOM. 


115 


inind  all  at  once.  And  because  Moses  chose  to 
endure  affliction  with  the  people  of  God  rather 
than  to  enjoy  the  pleasures  of  sin,  affliction  he 
did  endure!  for  partly  from  the  murmurs  of  the 
stiff-necked  people,  and  the  care  of  governing 
them,  and  partly  from  the  displeasure  of  God, 
testified  against  his  passionate  words,  which 
would  have  passed  unnoticed  had  he  not  been 
an  eminent  saint,  he  must  have  found  his  passage 
through  the  world  as  toilsome  as  his  pilgrim¬ 
age  through  the  wilderness.  And  what  shall 
I  more  say,  for  the  time  would  fail  me  to  tell 
of  David,  and  Samuel,  and  of  the  Prophets; 
who,  if  they  were  eminent  examples  of  faith, 
were  also  of  tribulation,  and  the  trial  of  faith. 
The  people  of  God  were  frequently  the  objects 
of  persecution,  in  the  times  immediately  preced¬ 
ing  the  coming  of  Christ:  such  were  the  persecu¬ 
tions  by  Antiochus  Epiphanes,  when  thousands 
were  murdered,  because  they  would  not  for¬ 
sake  the  Law  of  God.  Others  had  trials  of 
cruel  mockings  and  scourging;  yea  moreover 
of  bonds  and  imprisonments.  They  were 

stoned - they  were  sawn  asunder - were 

tempted — were  slain  with  the  sword — they 
wandered  about  in  sheep  skins  and  goat  skins, 
being  destitute,  afflicted,  tormented — they 
wandered  in  deserts,  and  in  mountains,  and  in 
dens  and  caves  of  the  earth.  Nor  were  the 
saints  of  the  New  Testament  dispensation 
exempt  from  sufferings.  Could  not  St.  Pay], 
when  he  spoke  the  words  of  the  Text,  testify 
the  truth  of  it  from  his  ovyn  painful’  experience, 


611 


TRIBULATION  THE  WAY 


who  was  in  stripes  above  measure — in  prisons 
frequent — in  deaths  oft — scourged,  stoned, 
shipwrecked — in  journeyings  often — in  perils 
of  waters — in  weariness  and  painfulness,  in 
watchings  often — in  hunger  and  thirst,  in  fast¬ 
ings  often — in  cold  and  nakedness?  Such  were 
the  lives  of  the  Apostles!  of  whom  every  one 
but  John  was  taken  off  by  a  violent  death; 
and  the  Christians  spoken  of,  and  written  to, 
in  the  New  Testament,  were  evidently  par¬ 
takers  of  their  tribulation.  Scarcely  is  there 
a  single  epistle  in  which  affliction  is  not  supposed 
or  expressed.  And  St.  Peter  tells  the  elect 
strangers  that  their  case  was  not  singular, 
Knowing  that  the  same  afflictions  are  accomplished 
in  their  brethren  that  are  in  the  world*  So  John; 
I  John ,  who  also  am  your  brother  and  companion 
in  tribulation ,  and  in  the  kingdom  and  patience  of 
Jesus  Christ.1i  With  respect  to  the  Christian  be¬ 
lievers  in  after  ages,  wherever  the  secular  histo¬ 
rian  notices  them,  the  Church  comes  forward  to 
view,  almost  always,  in  a  suffering  condition. 
Wherever  the  experience  of  a  private  saint 
happens  to  be  communicated  to  us,  he  appears 
as  a  subject  of  sorrows;  and  though  there  were 
times  when  the  visible  church  enjoyed  the  sun¬ 
shine  of  temporal  prosperity,  yet  even  then  the 
true  followers  of  Christ  were,  in  all  probability, 
no  strangers  to  secret  sorrows:  for  as  we  pro¬ 
ceed  to  notice  in  the  next  place, 

2.  It  is  likely  from  the  nature  of  our  condi¬ 
tion  in  this  world  that  all  should  through  much 


*  1  Pet.  t,  9. 


t  Rer.  ij9. 


TO  THE  KINGDOM. 


117 


tribulation  enter  into  the  kingdom.  The  mere 
theoretical  moralist,  who  descants  on  the  hap¬ 
piness  of  the  good  man  as  if  he  were  an  angel, 
not  taking  into  consideration  the  corruption  of 
human  nature,  will  describe  him  as  too  elevated 
in  his  views  to  be  endangered  by  the  body — - 
too  amiable  in  his  conduct  to  be  persecuted  by 
his  fellow-creatures — too  firm  in  his  resolutions 
to  yield  to  Satan.  But  the  real  condition  of 
the  Christian  in  the  world  is  sufficient  to  prove 
that  picture  to  be  drawn  by  fancy:  because 
though  pure,  as  far  as  he  is  renewed  in  the 
spirit  of  his  mind,  he  finds  another  law  in  his 
members  warring:  against  the  law  of  his  mind. 
And  again,  though  holy  in  all  his  conduct,  he 
is  among  creatures  who  have  no  taste  for  holi¬ 
ness;  and  though  he  is  finally  victorious  over 
Satan,  he  is  often  worsted  in  the  interim.  It  is 
no  more  than  likely  then,  that  from  his  flesh, 
or  the  corrupted  part  of  his  nature,  the  child 
of  God  should  go  through  much  tribulation — 
it  is  likely  that  he  should  at  times  be  the  sub¬ 
ject  of  evil  tempers,  and  that  he  should  be 
betrayed  into  rash  and  passionate  language,  and 
be  guilty  of  unbecoming  selfishness,  instead  of 
observing  what  is  lovely  and  of  good  report — 
that  he  should  be  at  times  careless  and  irrev¬ 
erent  in  prayer — find  strong  reluctance  to  spirit¬ 
ual  duties  and  the  keeping  of  his  heart  with 
diligence — that  he  should  through  fear  or 
carelessness  be  betrayed  into  a  sinful  conformity 
to  the  world,  or  dissimulate  before  them — that 
he  should  be  apt  to  be  impatient  in  sickness. 


118 


TRIBULATION  THE  WAY 


distress  of  circumstances,  loss  of  friends,  or 
other  common  calamities  of  life — that  there 
should  be  times  when  he  would  fear  that  he 
had  lost  all  happiness,  by  having  renounced 
the  world:  and  what  is  worse,  after  all  these 
things  that  he  should  remain  for  a  considerable 
time  hard-hearted  and  unfeeling  at  the  recol¬ 
lection  of  them.  We  say  that  this  is  tribulation; 
for  sin  in  its  nature  and  consequences  is  griev¬ 
ous  to  the  children  of  God;  but  especially 
that  sin  which  exists  in  themselves.  When 
they  remember  how7  their  sin  casts  a  veil  over 
the  light  of  God’s  countenance — grieves  the 
Holy  Spirit — and  crucifies  the  Son  of  God — 
how  it  sometimes  brings  a  reproach  upon  their 
holy  faith,  and  an  occasion  to  the  enemies  to 
blaspheme — how  it  defiles  their  souls  and 
checks  their  advances  in  the  divine  life,  their 
reflections  upon  their  own  sinfulness  are  accom¬ 
panied  with  the  keenest  remorse;  or,  if  per¬ 
chance  they  should  find  themselves  convinced 
of  sin,  yet  incapable  of  sorrowing  for  it,  after 
a  godly  sort  (which  is  often  the  case,  as  the 
effect  of  sin  is  to  harden  the  heart)  then  is  their 
anguish  extreme:  for  the  chief  relief  to  a  good 
man  after  the  commission  of  evil  is  to  be  able 
to  weep  and  mourn — to  loath  and  abhor  him¬ 
self  before  God,  with  a  broken  and  a  contrite 
spirit.  These  are  some  of  the  severest  trials 
w7hich  we  feel,  because  all  these  originate  from 
ourselves;  ourselves  are  to  blame:  and  from 
that  consideration  arises  the  remorse  of  a  self- 
accusing  conscience.  But  other  trials  arc 


TO  THE  KINGDOM. 


119 


'■  i  ■  l 

to  be  expected  from  the  world  who  are 
enemies  to  God  on  account  of  his  holiness,  and 
will  therefore  be  so  to  his  people  on  the  same 
account.  Is  it  then  to  be  wondered  at,  Chris¬ 
tian  brethren,  that  the  world  which  lieth  in 
wickedness  should  contribute  to  our  tribulation? 
No;  Marvel  not ,  saith  St.  John,  that  the  world 
hate  you;  you  have  no  reason  to  be  surprised 
at  it.  If  we  testify  of  the  world  that  its  works 
are  evil,  and  they  so  ignorant  as  not  to  see  the 
sterling  excellency  of  a  godly  character,  and 
have  naturally  such  bad  dispositions  as  we  are 
taught  that  all  men  have  by  nature,  can  we 
expect  aught  else  from  them  but  dislike  and 
contempt?  May  we  not  naturally  suppose  that 
they  will  at  times  give  vent  to  their  dislike  of 
Christian  seriousness  by  the  satirical  smile,  or 
disdainful  sneer — that  they  should  watch  our 
words  and  actions  to  ensnare  us,  and  misrepresent 
the  most  innocent  of  them — that  they  should 
carp  and  slander,  and  speak  evil  of  our  good, 
and  magnify  our  infirmities  with  cruel  pleasure? 
You  know  how  they  treated  our  Lord  with  all 
his  amiableness  and  wisdom:  What  may  not 
be  expected  after  this?  Nay,  is  it  not  rather  a 
wonder  that  the  enemies  of  the  Church  of 
Christ  in  different  countries,  when  in  posses¬ 
sion  of  secular  power,  should  be  so  mild  and 
moderate  as  they  are?  It  were  far  more  prob¬ 
able  that  the  faggot  should  he  flaming  at  the 
stake  all  day,  and  the  axe  of  the  executioner 
ever  reeking  with  the  blood  of  the  saints.  We 
are  therefore,  not  to  think  it  strange  concerning 


120 


TRIBULATION  THE  WAY 


the  fiery  trial  that  is  to  try  us,  as  though  some 
strange  thing  happened  unto  us,  but  regard  it 
as  a  natural  and  necessary  consequence  of  exist¬ 
ing  causes  that  we  should  enter  into  the  king¬ 
dom  through  much  tribulation  from  the  world. 
Again,  when  we  consider  the  power  and  pur¬ 
poses  of  Satan,  how  he  cruelly  labors  for  the 
ruin  of  men,  and  will  maliciously  harass  those 
•whom  he  cannot  destroy — how  he  had  skill 
sufficient  to  deceive  our  first  parents  in  their 
innocence;  and  madness  enough  to  tempt  the 
immaculate  Son  of  God:  Say,  tempted  breth¬ 
ren,  was  it  to  be  expected  that  he  should  let 
any  of  you  pass  unmolested  through  your 
course?  Is  he  too  busy  in  practising  upon  others 
to  have  leisure  to  attend  to  you — or  does  he 
account  your  soul  too  worthless  to  repay  his 
pains!  none  of  these  things  can  be.  It  is  there¬ 
fore  fully  to  be  expected,  that  there  should  be 
certain  moments  in  a  believer’s  life  when  Satan 
is  at  hand.  It  shall  be  that  the  tempter  stands 
by  us  when  we  pray,  and  supplies  plentiful 
occasions  of  distraction;  .and  helps  us  to  ex¬ 
change  a  word  with  every  passing  thought. 
Now  that  this  invisible  enemy  is  to  be  seen  by 
the  eye  of  faith,  we  may  know  whence  it  is 
that  the  heart  is  startled  at  the  blasphemous 
thought  which  it  finds  constantly  recurring,  and 
why  it  trembles  to  pray  lest  it  should  involun¬ 
tarily  think  of  some  monstrous  wickedness;  for 
these  are  fiery  darts  which  may  be  looked  for 
from  so  foul  a  foe.  From  the  same  source  we 
may  expect  to  be  harassed  with  hard  thoughts 


TO  THE  KINGDOM. 


121 


of  God — difficulty  in  believing  his  promises — 
and  all  the  perplexing  train  of  doubts,  and  fears, 
and  groundless  suspicions.  Wherefore  from 
the  united  consideration  of  all  these  things,  we 
may  infer  that  there  is  a  high  probability  of  our 
entering  into  the  Kingdom  of  God  through 
much  tribulation. 

3.  But  lastly,  from  the  purpose  of  God,  we 
are  to  understand  that  it  must  be  so.  What¬ 
ever  the  reason  may  be,  God  has  certainly  de¬ 
termined  that  his  people  shall  suffer  in  this 
world.  I  will  leave  in  the  midst  of  thee  an  af¬ 
flicted  and  poor  people ,  said  the  Lord  to  Jeru¬ 
salem.  Whether  their  afflictions  come  imme¬ 
diately  from  his  hand,  or  through  the  instru¬ 
mentality  of  others  is  immaterial,  for  God  is 
not  taken  by  surprise  by  any  thing  that  hap¬ 
pens  to  his  people,  and  therefore  if  he  gives 
them  warning  of  any  thing  that  shall  befal 
them,  that  shall  befal  them  because  he  has 
forewarned  them.  Hence  all  that  our  Savior 
predicts  concerning  the  sufferings  of  his  people 
is  a  proof  of  w  hat  is  God’s  determination  re¬ 
specting  them.  And  what  did  he  say  on  this 
subject?  In  the  world  ye  shall  have  tribulation . 
If  they  have  persecuted  me,  they  will  also  perse¬ 
cute  you.  '  Paul  was  to  be  told  on  his  conver¬ 
sion,  not  how  great  things  he  must  do,  but  how 
great  things  he  must  suffer  for  Christ’s  sake.* 
Neither  did  the  Apostles  hesitate  to  tell  the 
people  what  would  be  the  inevitable  conse¬ 
quence  of  being  believers.  4  All  that  will  live 


122 


TRIBULATION  THE  WAY 


godly  in .  Christ  Jesus  shall  suffer  ‘persecution .* 
And  accordingly,  when  the  Thessalonians  had 
actual  experience  of  the  truth  of  these  predic¬ 
tions,  he  exhorts  them  not  to  be  moved  by  these 
afflictions ;  for  yourselves  know  that  we  are  ap¬ 
pointed  thereunto;  for  verily ,  when  we  were  with 
you,  we  told  you  before  that  we  should  suffer  tribu¬ 
lation,  even  as  it  came  to  pass  and  ye  know «t 
Affliction  then,  is  our  necessary  portion,  and  is 
the  badge  by  which,  next  to  the  blood  of 
Christ,  saints  are  known  in  heaven.  What  are 
these  which  are  arrayed  in  white  robes,  and  whence 
came  they?  and  I  said  unto  him,  Sir,  thou  know- 
cst;  and  he  said  to  me,  These  arc  they  which 
came  out  of  great  tribulation,  and.  have  washed 
their  robes  and  made  them  white  in  the  blood  of 
the  Lamb.%  Let  us  therefore  be  aware  that, 
as  affliction  cometh  not  forth  of  the  dust,  so  it  is 
a  settled  affair  in  the  counsels  of  God  that 
tribulation  in  one  form  or  other,  shall  be  the 
lot  of  his  people;  not  however,  that  their  lives 
shall  be  spangled  over  with  brilliant  occur¬ 
rences,  the  retrospect  of  which  might  flatter 
their  pride,  but  attended  with  such  circum¬ 
stances  as,  though  not  interesting  in  the  nar¬ 
rative,  are  very  painful  in  experience. 

Respecting  the  reasons  of  this  appointment 
we  have  no  right  to  expect  any  information, 
for  to  every  impatient  question  this  answer 
may  be  given,  JYay,  but  O  man,  who  art  thou 
that  repliest  against  God!  and  much  more,  Nay, 
but  0  sinner ,  <jy*c.  “Be  still  and  know  that  I  am 


*  2  Tiin,  iii,  12. 


1 1  Thes.  iii,  3. 


}  Rer.  vii,  13,  14. 


TO  THE  KINGDOM. 


123 


God.”  God's  sovereignty  is  sufficient  to  si¬ 
lence  all  objections.  Man,  as  a  creature,  has 
no  right  to  complain — man,  as  a  sinner  in  dis¬ 
grace,  should  shut  his  mouth  for  ever.  Yet 
since  God  hath  first  spoken  and  opened  his 
mind,  we  may  proceed  from  Scripture  humbly 
to  inquire  in  the  second  place, 

II.  Into  the  reasonableness  of  this  appoint¬ 
ment.  Here  let  us  remark  in  the  first  place, 
that  no  harm  shall  ever  come  to  us  from  tribu¬ 
lation — it  shall  never  separate  us  from  the  love 
of  Christ.  Who  shall  separate  us  from  the  love 
of  Christ ?  Shall  tribulation ,  or  distress ,  or  per¬ 
secution ,  or  nakedness ,  or  peril ,  or  sword?  Nay. 
Again,  the  Lord  doth  not  permit  or  appoint 
our  afflictions,  because  he  takes  pleasure  in 
them:  for  He  doth  not  afflict  willingly ,  nor 
grieve  the  children  of  men;*  nay,  so  far  from 
this,  St.  James,  after  bidding  us  take  the 
Prophets  as  an  example  of  suffering  affliction, 
adds,  Ye  have  seen  the  end  of  the  Lord ,  under 
what  character  the  Lord  appears  at  last — 
how  benign  his  aspect  when  the  clouds  break 
and  we  discover  his  purpose — that  the  Lord  is 
very  pitiful ,  and  of  tender  mercy.  For  our  fur¬ 
ther  satisfaction  it  is  told  us,  God l  is  faithful, 
who  will  not  suffer  you  to  be  tempted  above  that 
ye  are  able; t  the  same  truth  is  expressed 
Isaiah,  27th  chap.  8th  verse,  In  measure ,  when 
it  shooteth  forth ,  thou  wilt  debate  with  it;  he 
stayeth  his  rough  wind  in  the  day  of  the  east 
wind.  He  does  not  permit  them  ordinarily  to 


*  Lam.  iii)  33; 


1 1  Cor.  s,  13. 


123 


TRIBULATION  THE  WAY 


blow  together;  and  what  is  better  still  htf 
has  given  us  a  Savior  to  sympathize  with  us 
in  all  our  distress  and  tribulation  which  we 
endure;  thus  it  is  said  of  the  Israelites  of  old, 
In  all  their  afflictions  he  was  afflicted,  and  the 
angel  of  his  presence  saved  them ,  and  carried 
them  all  the  days  of  old *  The  same  kind  friend 
is  our’s:  for  we  have  not  a  High  Priest  which 
cannot  he  touched  with  the  feeling  of  our  infirmi¬ 
ties ,  but  was  in  all  points  tempted  like  as  we  are. t 
But  still  the  question  is  not  answered,  Why 
doth  God  afflict  his  people?  We  answer  that 
it  is  chiefly  to  make  them  holy — -to  restore 
that  image  which  we  lost  in  Adam,  and  so  to 
make  us  meet  to  be  partakers  of  the  inherit¬ 
ance  of  the  saints  in  light.  But  why  cannot 
this  end  be  accomplished  without  affliction? 
W7hy  might  not  it  be  attained  in  the  way  of 
prosperity,  and  innocent  pleasure?  To  this  we 
must  say  that  the  Spirit  of  God  is  certainly 
not  confined  to  any  particular  means  in  the  ex¬ 
ecution  of  his  design,  and  might  therefore,  if 
he  pleased,  make  worldly  prosperity  the  in¬ 
strument  of  our  sanctification;  but  he  chooses 
to  make  his  dispensations  of  grace  analogous 
in  a  certain  degree,  to  his  operations  in  nature. 
Hence,  because  affliction  has  a  natural  tendency 
to  improve  our  behavior:  as  it  often  takes  from 
the  proud  man  some  of  his  pride,  as  it  did 
Nebuchadnezzar’s;  and  from  the  worldly- 
minded  some  of  his  love  of  the  world;  and 
teaches  the  hard-hearted  pity  and  compassion, 

*  ft.  taii,  0. 


t  Hcb.  ir,  15, 


TO  THE  KINGDOM. 


125 


■without  however,  changing  the  heart;  the 
Spirit  of  God  is  pleased  to  employ  affliction  as 
an  instrument  in  his  great  work.  This  may 
tend  to  reconcile  the  children  of  God  to  the 
mode  of  treatment  in  general  which  is  employ¬ 
ed  towards  them. 

Let  us  therefore  consider,  by  a  reference  to 
their  own  experience,  how  the  proposed  end  is 
actually  attained  by  it. 

1.  One  of  the  first  benefits  derived  to  us 
from  sanctified  affliction,  is  a  submissive  spirit. 
Tribulation  worlceth  patience.  The  pride  and 
arrogance  of  our  hearts,  and  their  stubborn 
contradiction  to  the  will  of  God,  are  little 
known  to  us  in  prosperity.  While  things  con¬ 
tinue  to  smile  upon  us,  and  the  train  of  events 
of  each  day  is  for  the  most  part  agreeable, 
our  rebellious  disposition  lies  quiet.  W e  sup¬ 
pose  ourselves  pleased  with  God,  because  his 
Providence  is  such  as  pleases  us.  But  when 
we  are  brought  under  the  stroke  of  real  afflic¬ 
tion,  and  become  subjects  of  those  dispensa¬ 
tions,  which  are  not  only  in  some  respects  un¬ 
pleasant,  but  are  wholly  contradictory  to  our 
flesh,  and  such  as  no  contrivances  will  enable 
us  to  alleviate,  the  latent  self-will  begins  to  stir, 
and  the  soul  will  be  torn  with  raging  discon¬ 
tent  till  we  make  up  our  mind  to  submit.  A 
really  afflictive  dispensation  which  is  intended 
for  our  good  is  that,  in  which  there  are  little 
or  no  counterbalancing  pleasures — that,  from 
which  there  appears  no  outlet,  or  a  very  dis¬ 
tant  one:  for  in  such  cases  the  only  way  left 
*11 


126 


tribulation  the  way 


for  the  soul  to  find  peace  in  is  to  lie  down  in 
quietness.  As  in  the  taming  of  a  wild  beast, 
his  struggles  only  bring  upon  him  greater  force 
and  harder  usage,  but  when  he  yields,  he  is 
left  to  rest;  so  while  the  soul  is  under  the 
discipline  of  God,  its  shortest  way  to  peace,  ac¬ 
cording  to  the  constitution  of  things,  is  to  sub¬ 
mit  to  the  treatment  which  God  sees  necessary 
for  him.  Now  submission  like  this  is  an  exer¬ 
cise,  and  therefore,  an  improvement  of  a  sub¬ 
missive  spirit  when  we  are  patient,  not  from 
the  hope  of  a  speedy  deliverance,  or  because 
we  have  discovered  some  alleviating  circum¬ 
stances,  but  from  the  consideration  that  God 
has  appointed  it.  Affliction,  by  being  accom¬ 
panied  with  such  circumstances  as  to  leave  us 
no  alternative  but  to  be  patient,  or  else  misera¬ 
ble,  has  a  most  powerful  tendency,  through 
the  agency  of  the  Spirit,  to  reduce  our  rebel¬ 
lious  tempers  to  a  disposition  which  becomes 
creatures:  and  the  acquisition  of  such  a  tem¬ 
per  we  suppose  indispensably  necessary  for 
one,  who  is  to  enter  into  the  kingdom  of  heaven. 
This  then,  is  one  use  of  tribulation:  to  make 
us  come  down  from  the  place  of  God  to  that 
of  creatures — to  sink  our  haughty  spirits  into 
profound  self-abasement  upon  earth,  that  in 
heaven  we  may  have  no  will  left,  but  to  do  the 
will  of  God. 

2.  Another  use  of  tribulation  is  to  make  us 
heavenly  minded.  Flesh  and  blood  cannot 
inherit  the  kingdom  of  God,  neither  will  the 
carnal  mind  find  aught  to  gratify  it  in  heaven. 


TO  THE  KINGDOM. 


127 


It  is  a  spiritual  place  and  its  enjoyments  are 
fitted  for  pure  spirits;  we  must  therefore,  ac¬ 
quire  a  taste  for  spiritual  pleasures  before  we 
can  be  fit  for  the  kingdom  of  God.  This  taste 
cannot  be  found  unless  we  meditate  on  them 
with  frequency  and  affection;  we  cannot  medi¬ 
tate  on  them  till  we  cease  to  idolize  earthly 
things:  and  this  alas!  it  is  to  be  feared,  we 
shall  not  cease  to  do  till  the  world  is  embittered 
to  us  in  some  way  or  other.  But  when  we 
have  learned  by  mournful  experience  the 
vanity  of  the  creature,  then  the  soul  which  has 
been  quickened  with  Christ  by  regeneration, 
and  raised  up  with  him  to  sit  in  heavenly 
places,  launches  far  away  in  contemplation  to 
the  glories  of  another  world.  O  how  ardent 
its  faith!  how  strong  and  vivid  its  desires!  how 
does  it  breathe  after  God  and  struggle  to 
escape  from  the  entanglements  of  time  and 
sense,  that  it  may  breathe  a  purer  air  and  hold 
communion  with  God.  O  that  1  had  wings 
like  a  dove,  says  the  persecuted  Psalmist,  then 
would  I  flee  away  and  beat  rest.  Since  it  pleases 
God,  the  afflicted  saint  will  say,  to  make  it  a 
thorny  path  to  me,  and  my  way  to  lie  through 
a  howling  wilderness — since  he  hath  made  my 
dearest  enjoyments  short-lived,  and  caused  my 
fondest  schemes  to  end  in  disappointment — 
since  the  friends,  and  connexions,  and  situation, 
and  circumstances  I  looked  forward  to  in  earlier, 
life  as  desirable  above  all  things,  have  rather 
proved  occasions  of  sorrow — since  the  selfish¬ 
ness  of  some,  the  ingratitude  of  others,  and  the 


123 


TRIBULATION  THE  WAY 


persecuting  dispositions  of  the  ungodly  world, 
added  to  my  inward  trials  and  temptations, 
leave  me  but  little  comfort  in  this  life,  hence¬ 
forth  I  will  live  for  another  world.  From  the 
harassing  vexations  that  assail  me,  I  will  flee 
to  the  bosom  of  him  who  will  be  to  me  as  a 
hiding  place  from  the  wind ,  and  a  covert  from 
the  tempest ;  as  rivers  of  water  in  a  dry  place;  as 
the  shadow  of  a  great  rock  in  a  weary  land  * 
Blessed  be  God  that  he  has  left  so  little  on 
earth  to  enchain  my  affections — that  he  has 
said  to  me  by  all  these  afflictions,  Jlrise,  for 
this  is  not  thy  rest;  henceforth,  therefore,  I 
desire  to  live  as  a  stranger  and  pilgrim  upon 
earth,  looking  at  something  beyond  the  present 
scene.  My  heart  and  affections  shall  dwell 
with  Christ  in  fairer  worlds  on  high;  there  the 
wicked  cease  from  troubling ,  there  the  weary  are 
at  rest  Thus  is  devotion  purified — hope  en¬ 
livened — faith  made  more  active — and  all  the 
affections  more  spiritual,  by  means  of  sanctified 
affliction.  There  is  a  spirituality,  an  unction,  a 
divine  power  pervading  the  prayers  and  con¬ 
versation  of  a  suffering  saint,  which  mere 
knowledge,  or  a  sound  understanding — brilliancy 
of  imagination,  or  enthusiastic  raptures  may  im¬ 
itate,  but  cannot  express. 

3.  Tribulation  has  a  yet  further  use,  in 
strengthening  our  spiritual  knowledge  of  Christ. 
Union  to  Christ,  and  communion  with  him,  are 
the  main  stamina  of  the  soul — the  secret  springs 
of  that  life,  the  continuance  of  which  appears 

*  Is.  xxxii,  2. 


TO  THE  KINGDOM. 


129 


* 

<0  most  men  so  unaccountable.  He  is  made 
unto  us  wisdom ,  and  righteousness ,  and  sanctifica¬ 
tion^  and  redemption;  and  in  him  we  are  to 
walk,  rooted  and  grounded  in  him.  Union  to 
him  we  receive  at  our  spiritual  birth;  but  that 
communion  with  him,  and  dependance  on  his 
grace  which  ought  to  result  from  the  union 
which  subsists,  we  are  slow  to  understand,  and 
still  more  so  to  practise:  we  grope  in  the  dark, 
seeking  something  to  help  us  forward  in  the  way 
of  holiness,  and  take  up  with  any  thing  thatcomes 
to  hand,  instead  of  abiding  steadily  in  Christ. 
Hence,  whatever  has  a  tendency  to  keep  him 
before  our  minds,  is  of  the  highest  importance* 
to  us.  Now  affliction  may  do  it:  for  as  a  per¬ 
son  will  naturally  take  great  interest  in  those 
sufferings  of  others  which  correspond  to  his 
own,  and  the  books  which  describe  these,  and 
the  persons  who  have  felt  them,  will  possess  a 
particular  interest  in  his  view,  so  the  disciple 
of  Christ  will  be  disposed  to  look  to  his  Master 
and  consider  his  example.  In  his  life  (for  he 
was  a  Man  of  sorrows  and  acquainted  with 
grief)  the  suffering  Christian  will  find  some¬ 
thin"'  analogous  to  his  own  case:  for  in  cdl 
things  he  was  made  like  unto  his  brethren — in  all 
points  he  was  tempted  like  as  we  are ,  yet  without 
sin  *  And  though  we  may  urge  that  our  Lord 
could  have  had  no  conflict  with  sin,  which  may 
be  perhaps  our  severest  trial,  yet  he  deter¬ 
mined  to  have  the  nearest  experience  of  that 
too,  that  a  spotless  being  could  have:  namely, 


*  Heb.  ivs  la. 


130 


TRIBULATION  THE  WAY 


by  submitting  to  the  temptations  of  Satan,  by 
which  means  he  became  acquainted  with  our 
trials  arising  from  corruption;  for  the  sugges¬ 
tions  of  corruption  and  those  of  Satan  are 
scarcely  to  be  distinguished  by  the  most  dis¬ 
criminating  judgments.  Finding  then,  in  Christ’s 
sufferings,  a  counterpart  of  our  own,  we  shall 
love  to  contemplate  him,  and  remark  his  con¬ 
duct — his  resignation  and  self-denial,  and  thus 
shall  gradually  acquire  a  similarity  of  senti¬ 
ment,  and  a  union  of  heart  with  the  blessed 
Jesus!  Such  consideration  of  the  sufferings  of 
Christ  is  itself  an  act  of  a  life  of  faith  upon 
him;  but  one  exercise  of  it  leads  to  another. 
While  our  sufferings  keep  Jesus  and  his  suffer¬ 
ings  in  our  view,  we  shall  not  be  so  apt  to  for¬ 
get  the  nature  and  object  of  those  sufferings 
of  his;  we  shall  rejoice  to  think  that  it  was  out 
of  love  to  ourselves  that  he  died  for  us — that 
as  a  reward  for  all  he  underwent  as  our  surety, 
he  has  received  an  unmeasurable  fulness  of  the 
Spirit  for  his  people,  especially  his  afflicted  ones, 
who  most  need  it:  hence,  we  shall  cast  our 
souls  with  all  their  misery  upon  him — trust  to 
his  tender  care  for  watching  by  us  while  we  are 
refining  in  the  furnace  of  affliction — and  expect 
to  receive  grace  to  help  us  in  every  time  of 
need.  Let  it  not  be  forgotten,  on  the  other 
hand,  that  the  suffering  condition  of  his  people 
is  of  itself  a  sufficient  reason  for  Christ’s  look¬ 
ing  down  upon  them  with  peculiar  regard;  even 
before  they  call  he  answers — gives  them 
patience — and  comes  of  his  own  accord  to  bless 


TO  THE  KINGDOM. 


131 


them  with  extraordinary  manifestations  of  his 
presence.  As  the  sufferings  of  Christ  abound 
in  us,  so  our  consolation  also  aboundeth  by  Christ. 
As  ye  are  partakers  of  the  sufferings,  so  shall  ye 
be  also  of  the  consolation .*  Upon  the  whole 
then,  it  is  certain  that  a  state  of  tribulation 
improves  our  spiritual  knowledge  of  our  Lord 
Jesus  Christ,  by  inducing  an  application  to  his 
grace,  and  by  drawing  down  communications 
from  his  fulness. 

Probably  the  experience  of  many  of  my 
hearers  will  suggest  many  other  uses  of  afflic¬ 
tion;  but  with  the  three  before  mentioned  we 
shall  close  as  considering  them  the  most  com¬ 
prehensive  and  important. 

Let  us  before  we  conclude,  address  the  dif¬ 
ferent  persons  who  compose  this  assembly. 
Afflicted  brethren,  is  it  a  sad  necessity  imposed 
upon  us  that  we  must  through  much  tribulation 
enter  into  the  kingdom?  O  no!  if  such  be  its 
precious  effects,  let  us  not  be  startled  at  afflic¬ 
tion,  nor  provoke  God  to  listen  to  our  prayers 
for  its  premature  removal.  Be  patient,  there¬ 
fore,  and  while  nature  pours  her  complaints, 
use  no  undue  method  of  being  rid  of  your 
trouble,  but  be  more  anxious  for  the  accom¬ 
plishment  of  the  purposes  of  affliction,  than 
for  the  removal  of  it.  Is  it  too  much  to  require 
you  to  rejoice  in  it?  The  patient  who  is  assured 
of  cure,  does  not  act  properly  who  only  resigns 
himself  to  the  physician  sullenly;  he  should  do 
it  with  alacrity,  and  joy;  and  thus  you  are  ex- 


132 


TRIBULATION  THE  WAY 


horte.d  by  the  Apostles  to  be  rejoicing  in  tribu¬ 
lation;  to  be  strengthened  with  all  might  accord¬ 
ing  to  his  glorious  power ,  unto  all  patience ,  and 
long  suffering ,  with  joyfulness;  to  count  it  all  joy 
when  you  fall  into  divers  temptations;  to  glory4  in 
infirmities:  for  unto  you  it  is  given ,  on  the  behalf 
of  Christ ,  not  only  to  believe  in  him ,  but  also  to 
suffer  for  his  sake.  It  is  a  high  privilege  to 
believe  in  him;  but  how  much  more  to  suffer 
for  him?  After  all  the  false  dimensions  which 
an  exaggerating  fancy,  disordered  by  fear,  will 
assign  to  our  troubles,  how  small  are  they! 
small  indeed  for  creatures  escaped  from  hell! 
But  to  let  this  alone,  how  small  are  they,  For 
the  sufferings  of  the  present  time  are  not  worthy 
to  be  compared  with  the  glory  which  shall  be 
revealed  in  us!  And  our  light  affliction,  which  is 
but  for  a  moment,  worketh  for  us  a  far  more  ex¬ 
ceeding  and  eternal  weight  of  Glory* 

Because  it  has  been  said  that  tribulation  is 
unavoidable,  let  not  the  inexperienced  Chris¬ 
tian  be  discouraged  at  being,  in  a  great  measure, 
a  stranger  to  such  trouble,  as  if  his  exemption 
were  a  proof  of  unsoundness,  for  God,  in  wis¬ 
dom  permits  us  to  be  tried  in  proportion  to  our 
strength.  Beware,  therefore,  of  courting  per¬ 
secution,  lest  the  cross  you  bring  upon  yourself, 
you  shall  be  obliged  to  bear  yourself;  by  and  by, 
tribulation  and  persecution  will  arise  because 
of  the  word. 

For  the  careless  part  of  my  audience,  this 
subject  will  possess  little  interest.  They  will 

*  2  Cor.  ir,  17. 


TO  THE  KINGDOM. 


133 


say  that  this  is  to  dress  religion  in  a  black  attire 
she  never  meant  to  wear;  that  what  they  have 
heard  has  been  probably  dictated  by  misan¬ 
thropic  spleen,  and  written  with  a  pen  dipt 
deep  in  melancholy.  They  resolve,  if  they 
have  any  religion  it  shall  be  such  as  shall 
leave  them  in  full  possession  of  the  pleasures 
of  this  world,  for  that  is  the  amiable  religion  of 
our  Savior.  But  what  says  Christ?  Woe  unto 
you  that  are  full !  for  ye  shall  hunger.  Woe  unto 
you  that  laugh  now!  for  ye  shall  mourn  and  weep. 
Woe  unto  you  when  all  men  shall  speak  well  of 
you!  for  so  did  the  fathers  to  the  false  Prophets .* 
Your  exemption  therefore,  from  spiritual 
trouble  is  a  privilege  by  no  means  enviable. 
Not  to  mention  the  emptiness  of  carnal  pleas¬ 
ure,  let  me  ask,  what  are  the  reflections  of  per¬ 
sons  on  their  death  bed?  Are  they  pleased  at 
having  declined  the  cross,  and  lived  in  vanity, 
and  the  favor  of  the  world?  No;  they  reflect, 
how  much  better  it  would  have  been  to  have 
fought  bravely  the  battles  of  God,  and  through 
the  blood  of  opposing  enemies  have  waded  to 
a  throne  on  high.  Then  consider  the  matter 
brethren.  Sit  down  and  count  the  cost.  Choose 
rather  through  grace,  to  suffer  tribulation  with 
the  people  of  God.  Won  by  the  love  of 
Christ  in  suffering  for  you,  be  not  unwilling  to 
suffer  a  little  for  him:  so  when  the  sorrows  of 
the  world  are  beginning,  yours  shall  end.  When, 
with  all  the  nations  that  forget  God,  they  shall 
be  turned  into  hell,  you  shall  join  the  redeemed 


12 


*  'Luke  vi,  25, 25. 


134 


ON  TRIBULATION. 


of  the  Lord,  who  shall  return  and  come  to 
Zion,  with  everlasting  joy  upon  their  heads; 
having  passed  through  your  tribulation,  you 
shall  see  it  no  more;  you  shall  obtain  joy,  and 
gladness;  and  sorrow  and  sighing  shall  flee 
away. 


SERMON  VIII. 


Colossians  ii,  6. 

As  ye  have  therefore  received  Christ  Jesus  the 
Lord ,  so  walk  ye  in  him. 

The  way  in  which  a  Christian  believer  must 
walk  in  his  passage  through  this  world  to  the 
next,  is  a  way  which  we  are  by  no  means  apt 
to  observe,  or  disposed  to  adhere  to.  It  is 
new  and  unique  in  its  nature,  it  cannot  be  iden¬ 
tified  with  any  other;  in  consequence  of  which, 
the  wise  who  would  walk  in  it,  must  begin 
where  the  foolish  do,  and  proceed  step  by  step 
in  ground  constantly  new;  seeing  nothing  which 
past  experience  had  made  familiar  to  them. 
It  requires  moreover,  such  vigilance  and  atten¬ 
tion;  such  spiritual  and  elevated  affections;  such 
exercise  of  the  inward  faculties;  and  withal, 
such  simplicity,  that  we  are  too  ignorant,  too 
indolent,  and  too  proud  to  discover  this  way  of 
Christian  sanctification,  and  then  to  keep  in  it. 
Hence  the  saints  and  brethren  at  Colosse, 
though  well  spoken  of  upon  the  whole  for 


136 


THE  CHRISTIAN  WALK. 


their  faith  in  Christ  Jesus  and  their  love  in 
the  Spirit,  needed  an  exhortation  on  that  head. 
They  had  been  corrupted  in  some  degree,  or 
were  in  danger  of  becoming  so  by  the  introduc¬ 
tion  of  outward  observances,  or  human  methods 
of  sanctification,  instead  of  the  simple  way  of 
living  by  faith  in  Christ.  Their  learned  hea¬ 
then  neighbors,  drawing  them  into  disputes  on 
some  difficult  points,  might  make  them  ashamed 
of  Christ  crucified;  or  more  probably,  teach¬ 
ers  newly  converted  from  heathenism,  might 
through  their  imperfect  views  of  the  glory  of 
the  gospel,  attempt  to  garnish  their  doctrine 
Avith  maxims  and  sentiments  concerning  moral¬ 
ity,  such  as  were  most  in  vogue  among  the 
heathen  literati  at  the  time.  Thero  are  cer¬ 
tain  men  who,  because  the}1,  possess  somewhat 
more  learning  than  others,  think,  when  they 
become  converts  to  the  gospel,  that  they  are 
great  acquisitions  to  the  cause.  They  offi¬ 
ciously  extend  the  shield  of  their  learning  over 
their  more  unlearned  brethren,  and  try  to  prove 
where  others  believe:  but  while  they  think  they 
promote  the  cause,  they  generally  spoil  what 
they  touch.  Therefore  they  are  thus  caution¬ 
ed: — Beware  lest  any  man  spoil  you,  through 
philosophy  and  vain  deceit ,  after  the  tradition  of 
men ,  after  the  rudiments  of  the  world,  and  not 
after  Christ. 

Every  part  of  true  religion  may  be  learnt 
new  from  the  Bible.  The  word  of  God, 
though  it  lends  aid  to  other  books,  receives  it 
from  none.  Similar  caution  Avas  added  re- 


THE  CHRISTIAN  WALK. 


337 


specting  those  teachers  among  them  that 
Judaized,  or  added  Jewish  observances  to 
Christianity,  with  the  desire  of  making  their 
obedience  complete.  Ye  are  complete  in 
him ,  they  are  told.  Let  no  man  therefore  judge, 
or  condemn  you  in  meat  or  drink ,  or  in  respect 
of  a  holy  day.  Let  no  man  agitate  your  minds 
by  charging  you  with  neglects  in  these  exter¬ 
nal  observances.  They  were  once  necessary, 
but  these  are  a  shadow  of  things  to  come,  but 
the  body  is  Christ:  therefore  penances,  fasts, 
and  austerities,  which  are  so  valuable  in  the 
sight  of  the  heathens,  and  form  so  large  a  part 
of  corrupt  Christianity,  are  now  done  away. 
These  were  the  prohibitions  given  them.  Tne 
command  and  positive  rule  laid  down  for  their 
consistent  walk,  and  effectual  sanctification,  is 
to  be  seen  in  the  text:  As  ye  have  received 
Christ  Jesus  the  Lord,  so  wal/c  ye  in  him. 

Here  are  two  important  sentences,— one 
discovering  the  beginning,  the  other  the  pro¬ 
gress  of  the  Christian  life;  one  the  gate,  the 
other  the  way  in  which  it  opens.  The  begin¬ 
ning  of  all  true  religion  is,  receiving  Christ  Jesus. 
Not  merely  receiving  his  baptism  or  his  name, 
but  the  Lord  himself.  The  receiving  of  Christ 
is  essential — where  Christ  is  not  found  our  re¬ 
ligion  is  only  a  na  me.  Is  it  asked  what  is  meant 
by  receiving  Christ?  It  is  to  receive  him  as 
God’s  unspeakable  gift ;  provided  by  the  love 
of  the  Father,  before  the  foundation  of  the 
world,  and  bestowed  freely  on  us  sinful  men 
without  regard  to  our  deserts;  it  is  to  receive 
*12 


138 


THE  CHRISTIAN  WALK. 


him  as  our  atoning  sacrifice  and  justifying 
righteousness — cordially  accepting  him  as  of 
God,  made  unto  us  wisdom,  righteousness,  sanc¬ 
tification,  and  redemption — coming  to  him  as 
the  foundation  laid  by  God — believing  in  him 
as  the  appointed  Savior — and  making  him  the 
ground  of  our  hope  of  acceptance  with  God, 
to  the  exclusion  of  all  other  hopes.  It  is  also, 
to  receive  him  as  our  Lord.  Whose  com¬ 
mands  alone  are  to  be  obeyed.  This  may  be 
the  chief  import  of  the  words;  for  they  may 
be  translated:  As  ye  have  therefore  received 
Christ  Jesus  to  be  your  Lord,  so  walk  ye  in  him. 
Where  the  reception  is  real,  or  the  faith  gen¬ 
uine,  there  will  accompany  it  humility,  love, 
devotedness:  therefore  to  say  we  receive 
Christ  Jesus  the  Lord,  is  to  say,  that  we  re¬ 
ceive  him  with  the  consciousness  that  wre  are 
sinners,  perishing  under  the  wrath  of  God;  as 
a  dying  man  receives  the  last  medicine  that 
restores  his  life,  or  as  a  drowning  man  seizes 
the  kind  hand  that  saves  him.  With  like  joy 
and  love  we  receive  God  the  Savior,  and  grat¬ 
itude  consecrates  to  him  the  rest  of  life.  This 
is  the  beginning  of  our  new  course  towards 
heaven;  the  stretching  of  our  wings  towards 
the  skies:  and  thrice  happy  are  ye  children  of 
God,  who  have  become  such  through  Christ 
Jesus.  It  is  our  continuance  in  this  wayT,  that 
we  are  to  consider  from  this  text.  As  ye  have 
received  Christ  Jesus  the  Lord,  so  walk  ye  in 
him.  To  walk  in  Christ  is:  — 

1.  To  continue  to  apply  his  blood ,  for  the 
cleansing  of  our  consciences  from  guilt.  It  is  a 


THE  CHRISTIAN  WALK. 


139 


common  experience  of  the  children  of  God,  but 
especially  of  those  who  are  beginning  their 
Christian  life,  that  when  they  fall  into  sin,  or 
feel  their  hearts  averse  to  duty,  a  conscious¬ 
ness  of  guilt  arises  which  destroys  their  peace, 
and  proves  a  grievous  hindrance  to  them. 
The  fear  of  being  under  the  displeasure  of  God, 
alienates  their  affections  from  him;  makes 
them  unwilling  to  pray,  and  therefore  religion 
no  longer  affords  them  pleasure;  they  become 
dissatisfied  with  its  restraints;  and  thus,  while 
they  are  waiting  for  a  better  disposition  and 
state  of  mind  with  which  they  may  come  with 
acceptance  before  God,  unbelief  is  gaining 
ground,  and  imperceptibly  causing  them  to 
depart  farther  and  farther  from  God.  This 
is,  because  they  lose  sight  of  the  blood  of  Christ, 
or  make  not  that  use  of  it  which  they  are  priv¬ 
ileged  to  do.  For  Christ  is  the  appointed 
means,  not  only  of  our  obtaining  reconciliation 
with  God  at  first,  but  of  securing  his  favor  and 
walking  with  him  in  love.  Through  him  ice 
have  access  by  faith ,  unto  the  grace  wherein  we 
stand*  Such  is  the  everlasting  efficacy  of  his 
blood.  It  was  necessary  that  he  should  shed 
it  but  once:  and  now  once  in  the  end  of  the 
world  hath  he  appeared  to  put  away  sin,  by 
the  sacrifice  of  himself:  but  by  that  one  obla¬ 
tion  he  obtained  eternal  redemption  for  us;  and 
by  that  one  offering,  has  perfected  for  ever , 
them  that  are  sanctified.  His  blood  is  called  a 
fountain  opened  forsinand  for  uncleanness,  tosig- 


*  Rom.  v,  2. 


140 


THE  CHRISTIAN  WALK- 


nify,  that  as^  a  fountain  sends  forth  fresh 
streams  for  daily  and  hourly  purification,  so  the 
blood  of  Christ  is  intended  for  the  continual 
application  of  sinners  to  it.  The  purpose  of 
these  constant  applications  to  the  blood  of 
Christ,  is  not  indeed  altogether  the  same  as 
that  of  our  first  act  of  coming  to  him,  for  that 
was  to  obtain  the  favor  of  God,  and  the  repeal 
of  the  curse  which  had  gone  out  against  us; 
whereas  these  daily  repeated  acts  of  faith  on 
his  blood  are  more  as  memorials  before  God, 
and  chiefly  for  the  preservation  of  our  own 
peace: — thus,  our  Lord  said  to  Peter,  He  that  is 
washed  needeth  not  save  to  wash  his  feet ,  but 
is  clean  every  whit.*  It  is  also  described  as  a 
way  or  road  to  God;  by  which  we  may  learn, 
that  it  is  not  like  the  drawbridge  which  is 
taken  up  after  you  have  passed  over,  but  it 
remains  fixed  and  open  to  all  like  the  king’s 
highway.  It  is  one  of  his  attributes,  Jesus 
Christ  the  same  yesterday ,  to-day ,  and  forever.t 
Besides  the  perpetual  value  which  the  blood 
of  Christ  hath  in  the  sight  of  God,  he  is  him¬ 
self  pleading  the  merit  of  it  at  his  Father’s 
throne,  and  on  the  ground  of  that,  makes  un¬ 
ceasing  intercession  for  his  people.  We  are 
therefore  encouraged  to  come  boldly  to  the 
throne  of  grace,  seeing  he  ever  liveth  to  make 
intercession  for  us;  to  draw  near  with  a  true 
heart ,  in  full  assurance  of  faith,  having  our  hearts 
sprinkled  from  an  evil  conscience.'^  Let  us  then 
be  careful,  dear  brethren,  when  we  fall  into 


•  John  xiii,  10. 


tilth,  xiii, 3.  .-* 


1  Heb.  x,  %%. 


THE  CHRISTIAN  WALK. 


141 


sin,  never  to  remain  at  a  distance  from  God,  in 
a  sullen  and  slavish  despondency,  as  we  are  apt 
to  do;  for  conscious  guilt  will  never  remedy  itself, 
but  rather  revive  the  ancient  enmity  against 
God.  On  the  contrary,  though  our  guilt  be 
dark  and  threatening,  and  corruptions  rage,  let 
us  in  spite  of  ourselves,  flee  without  a  mo¬ 
ment’s  delay,  to  the  Lord  Jesus  Christ.  What 
else  can  we  do?  Lord  to  whom  shall  we  go?  thou 
hast  the  words  of  eternal  life.  Without  me  ije 
can  do  nothing.  Think  not  that  ye  will  be 
rejected  for  all  your  iniquities — his  death  and 
intercession  secure  your  pardon. 

II.  To  walk  in  Christ,  is  to  live  in  depen¬ 
dence  on  his  grace.  “It  hath  pleased  the  Fa¬ 
ther,  that  in  him  should  all  fulness  dwell;”* 
and  it  is  also  his  pleasure,  that  the  spiritual 
life  of  his  children  should  be  maintained,  by  re¬ 
ceiving  out  of  that  fulness,  grace  for  grace. 
But  we  arc  slow  to  learn  the  practical  use  of 
these  privileges,  as  is  evident  from  the  general 
unsteadiness  of  our  walk.  Tottering  in  our 
steps,  and  wandering  in  our  course,  are  evident 
signs  that  we  lean  too  little  on  the  arm  of 
another.  The  surprise,  and  confusion  we  are 
thrown  into  on  the  unexpected  arrival  of  some 
trial,  are  proofs  that  we  walk  too  much  in  de¬ 
pendence  on  our  own  wisdom,  without  consid¬ 
ering  ourselves  as  under  the  guidance  of  anoth¬ 
er.  If  the  Prophet’s  servant  had  seen  the 
chariots  of  fire  round  about  the  mountain,  he 
would  not  have  been  so  terrified.  And  this  is 


*  Col.  i,  19. 


342 


THE  CHRISTIAN  WALK. 


more  evident  still  from  that  solicitude  and  anx¬ 
iety,  those  fears,  suspicions  and  surmises  about 
things  to  come,  both  temporal  and  spiritual, 
which  form  so  large  a  part  of  our  woes.  Now 
it  is  our  duty  and  our  privilege  to  feel,  and  to 
be  in  the  habit  of  feeling,  that  we  have  no  wis¬ 
dom  nor  strength  of  our  own,  but  are  in  such 
a  state  of  weakness  that  if  left  to  ourselves,  we 
sink  quickly  to  sin  and  hell.  We  should  never 
suppose  that  we  are  alone  steering  our  own 
way  across  the  ocean  of  life,  but  keep  it  al¬ 
ways  in  mind  that  the  Lord  is  at  the  helm. 
Nor  should  these  thoughts  consist  of  the  mere 
general  assent  of  the  mind  to  the  truth  of  God’s 
assisting  the  righteous,  but  they  should  be  the 
convictions  of  faith  in  that  new  covenant  of 
grace  which  provides  the  great  Mediator  to 
be  to  us  in  the  stead  of  our  own  wisdom  and 
strength.  To  walk  in  Christ,  is  to  remember 
always  that  we  have  thus,  in  the  person  of 
Christ,  all  the  powers  of  the  God-head,  and 
all  the  sympathies  of  the  manhood  interested 
about  us,  and  attached  to  us;  that  Christ  being 
with  us  as  God,  it  is  the  infinite  strength  of  the 
Almighty  that  defends — unerring  wisdom  that 
guides — and  everlasting  love  that  comforts  us. 
That  as  man,  we  have  in  him  one  that  is  ex¬ 
perimentally  acquainted  with  our  sorrows,  tri¬ 
als,  and  temptations,  and  disposed  to  sympa¬ 
thize  with  us.  To  walk  in  Christ,  is  so  to  ac¬ 
knowledge  him  in  these  relations  as  to  place 
an  unbounded  confidence  in  him.  If  it  be  the 
pressure  of  present  affliction,  whether  tempo- 


THE  CHRISTIAN  WALK!. 


143 


ral  or  spiritual,  that  is  our  trial,  we  should  as¬ 
sure  ourselves  that  it  is  permitted,  or  appoint¬ 
ed  by  him — regulated  by  him  in  its  duration 
and  degree,  and  that  it  shall  eventually  for¬ 
ward  our  sanctification  and  that  in  the  mean¬ 
time  grace  shall  be  given  us  to  bear  it  patiently. 
If  it  be  future  difficulties — foreseen  anxiety 
about  our  being  faithful  in  such  and  such  cir¬ 
cumstances  that  is  the  cause  of  distress,  and 
our  creative  fancy  is  ever  inventing  something 
or  other  to  terrify  us — all  such  disquieting 
fears  are  to  be  removed  by  leaving  these  diffi¬ 
culties  with  Christ;  as  the  sheep  looks  to  the 
shepherd  for  food,  the  wife  to  the  husband  for 
protection.  How  happy  the  life  thus  spent  in 
dependance  on  Jesus!  As  the  little  child  enjoys 
itself  without  a  thought  in  its  mind  about  his 
maintenance,  for  it  knows  that  this  is  its  pa¬ 
rent’s  care,  so  the  believer  is  privileged  to  en¬ 
joy  a  perfect  serenity  by  simply  trusting  to  his 
Divine  Lord;  Be  careful  for  nothing;  but  in 
every  thing  by  prayer  and  supplication ,  with 
thanksgiving ,  let  your  requests  be  made  known 
unto  God;  and  the  peace  of  God,  which  passeth 
all  understanding ,  shall  keep  your  hearts  and 
minds  through  Christ  Jesus*  It  is  this  life  of 
faith  that  is  spoken  of  in  the  Canticles,  when 
the  Church  is  described  as  going  up  from  the 
wilderness  leaning  on  her  beloved;  and  this 
was  the  life  of  the  holy  Paul,  and  the  secret 
cause  of  his  eminence  in  holiness.  I  live,  yet- 
not  I,  but  Christ  liveth  in  me;  and  the  life  which 

*  Phil.  iv,6, 7. 


144 


THE  CHRISTIAN  WALK. 


I  now  live  in  the  flesh,  I  live  by  the  faith  of  the 
Son  of  God  *  And  not  only  in  general,  but  he 
mentions  particular  instances  of  his  life  of  faith. 
At  the  time  of  his  praying  for  the  removal  of 
the  thorn  in  the  flesh,  when  he  was  assured 
by  the  Lord  Jesus  that  his  grace  was  sufficient 
for  him,  he  cordially  receives  the  dispensation 
on  these  terms,  and  adds,  Most  gladly  will  I 
rather  glory  in  my  infirmities ,  that  the  power  of 
Christ  may  rest  upon  me. t  When  he  stood  be¬ 
fore  the  lion  at  Rome,  he  saw  by  faith  the 
Lord  standing  by  him  strengthening  him. 

The  holy  Apostle  was  well  acquainted  w'ith 
this  divine  life,  and  it  is  a  just  occasion  of  grief 
and  humiliation  that  we  are  such  strangers  to 
it.  Pride  and  carelessness  are  the  principal 
reasons  of  our  having  in  general  no  more  than 
a  faint  glimmering  of  it.  We  know  not  our 
corruption — we  forget  our  weakness — our  lips 
confess  that  we  are  wretched,  and  miserable, 
and  poor,  and  blind,  and  naked;  but  our  hearts 
notwithstanding,  are,  at  the  same  time,  as  the 
hearts  of  those  who  say  they  are  rich  and  in¬ 
creased  in  goods  and  have  need  of  nothing. 
Hence  wre  encounter  temptations,  or  other 
difficulties  in  our  own  strength;  and  if  by  God’s 
grace  we  are  conquerors,  we  feel  self-compla¬ 
cency.  But  in  general  the  tenor  of  our  walk  is 
careless,  so  that  the  hours  and  days  are  spent 
without  exertion  to  keep  our  hearts  in  a  spirit¬ 
ual  frame,  and  therefore  it  is  no  wronder  if  the 
heart,  left  to  take  its  own  course,  should  sel- 


*  Gal.  ii,  20. 


1 2  C«r.  sii,  $. 


THE  CHRISTIAN  WALK.  145 

dom  feel  the  necessity  of  seeking  help  from 
Christ.  Hence  self-knowledge  and  diligence 
must  be  exercised  in  order  to  our  understanding 
rightly  that  part  of  the  life  of  faith  which  con¬ 
sists  in  our  dependance  upon  his  grace. 

III.  To  walk  in  Christ,  is  to  follow  his  exam¬ 
ple.  Whom  he  did  foreknow ,  he  also  did  predes¬ 
tinate  to  be  conformed  to  the  image  of  his  Son  * 
Conformity  to  the  example  of  Christ  is  indeed 
only  another  word  for  spotless  perfection;  but 
it  is  confessedly  a  great  help  towards  the  at¬ 
tainment  of  perfection  to  be  furnished,  not  only 
with  written  directions,  but  with  a  pattern  by 
which  to  form  ourselves.  For  if  at  any  time 
doubts  arise  whether  we  are  indeed  following 
the  prescribed  rules,  it  may  be  brought  to  the 
test  by  observing  if  it  correspond  to  the  pat¬ 
tern.  For  instance,  if  a  person  should  be  dis¬ 
posed  to  argue  for  public  amusements,  though 
they  are  not  expressly  forbidden,  it  is  immedi¬ 
ately  decided  by  asking  whether  the  Savior 
would  go  to  enjoy  himself  in  such  scenes  of 
vanity  and  dissipation.  A  reference  to  the 
pattern  has  also  this  advantage  attending  it, 
that  it  enables  us  more  easily  to  preserve  a 
due  proportion  and  harmony  between  the 
respective  parts  of  the  copy.  For  instance, 
persons  are  often  actuated  with  what  they 
suppose  a  laudable  zeal,  and  know  not  their 
own  spirit,  till  on  comparing  themselves  with 
their  Lord,  they  discover  that  their  zeal  is  not 
in  proportion  to  their  love  and  humility.  Thus 


13 


*  Rom.  viii,  29, 


146 


THE  CHRISTIAN  WALK. 


Christ’s  holy  life  affords  facilities  for  the  general 
adjustment  of  our  own;  and  every  particular  also 
of  his  offices,  walk,  and  conversation,  exempli¬ 
fies  every  particular  of  our  own.  Thus  we 
may  learn  from  him  that  which  is  the  beginning 
of  all  sincere  obedience,  namely,  a  renunciation 
of  our  own  will:  as  it  is  written,  We  ought  not 
to  please  ourselves ,  hut  every  one  to  please  his 
neighbor  for  his  good  to  edification,  for  even 
Christ  pleased  not  himself  *  The  mortification 
of  sin  may  also  be  learnt  from  his  pattern  as 
Peter  teaches:  For  as  much  then  as  Christ  hath 
suffered  for  us  in  the flesh ,  arm  yourselves  likewise 
with  the  same  mind. t  That  is,  do  you  also 
crucify  the  flesh  with  its  affections  and  lusts. 
Humility  is  best  learnt  from  considering  Christ. 
Let  nothing  be  done  through  strife  or  vain  glory. 
Let  this  mind  be  in  you ,  which  was  also  in  Christ 
Jesus:  who ,  being  in  the  form  of  God,  thought  it 
not  robbery  to  be  equal  with  God;  but  made  him¬ 
self  of  no  reputation,  and  took  upon  him  the  form 
of  a  servant,  and  was  made  in  the  likeness  of  men: 
and  being  found  in  fashion  as  a  man,  he  humbled 
himself, -and  became  obedient  unto  death ,  even  the 
death  of  the  cross.f, 

Mutual  forbearance,  and  readiness  to  receive 
one  another,  notwithstanding  our  faults,  is  en¬ 
joined  after  the  example  of  Christ.  Receive 
ye  one  another  as  Christ  also  received  us,  to  the 
glory  of  God.  Forbearing  one  another,  and  for¬ 
giving  one  another,  if  any  man  have  a  quarrel 
against  any:  even  as  Christ  forgave  you ,  so  also 


*  Ron.  XT,  1—3. 


t  1  Peter  iv,  1.  I  Phil.  ii3  3, 5—?. 


THE  CHRISTIAN  WALK. 


147 


do  ye*  And  the  temper  of  love  in  general  is 
to  be  like  him.  Walk  in  love ,  as  Christ  also 
hath  loved  us,  and  given  himself  for  us  an  offer¬ 
ing  and  a  sacrifice  to  God  for  a  sweet  smelling 
savor .  Hereby  perceive  we  the  love  of  God,  that 
he  laid  down  his  life  for  us;  and  we  ought  to  lay 
down  our  lives for  the  brethren.  And  if  we  suffer 
unjustly  from  them  who  are  without,  we  are 
taught  to  look  to  Christ,  ivho  did  no  sin,  neither 
was  guile  found  in  his  mouth;  who,  when  he  was 
reviled,  reviled  not  again;  when  he  suffered  he 
threatened  not ,  but  committed  himself  to  him  that 
judgeth  righteously .f 

IV.  And  lastly,  to  walk  in  Christ  is  to  walk 
in  fellowship  with  him.  We  have  fellowship 
with  the  Father,  and  with  his  Son  Jesus  Christ.^ 
The  former  particulars  of  our  duty  mentioned 
were,  that  we  are  to  apply  to  him  as  sinners; 
depend  upon  him  as  helpless;  imitate  him  as 
his  followers;  and  here  we  add,  to  hold  com¬ 
munion  with  him  as  his  friends:  for  so  he  permits 
us  to  speak.  Henceforth  1  call  you  not  servants,  but 
friends .§  It  is  an  exclusive  friendship,  confined 
to  his  believing  people.  The  world  knows 
him  not,  nor  he  them:  therefore  he  said  to  his 
disciples,  I  go  away ,  and  the  world  sceth  me  no 
more,  but  ye  see  me.  He  manifests  himself  to  us 
as  he  does  not  unto  the  world.  It  is  a  fa¬ 
miliar  friendship:  for  behold  I  stand  at  the 
door  and  knock,  if  any  man  hear  my  voice  and 
open  the  door  unto  me,  I  will  come  in  to  him  and 
sup  with  him,  and  he  with  me. || 

*  Col.  iii,  13.  t  1  Peter  ii,  23, 23.  }  1  John  i,  3.  §  Jphn  xy,  15.  ||  Rev.  iii,3& 


148 


THE  CHRISTIAN  WALK. 


For  the  preservation  of  this  holy  intimacy 
in  its  strength  and  purity  on  our  parts,  we  must 
beware  of  inward  pollution,  for  it  is  only  the 
'pure  in  heart  that  shall  see  God.  It  is  not  the 
sinful  act  only,  but  the  sinful  thought  indulged 
that  will  cause  the  Lord  to  withdraw  his 
presence.  And  in  general,  the  rules  for  main¬ 
tenance  of  human  friendship  are  applicable 
here,  such  as  avoiding  of  occasions  of  offence, 
and  seeking  to  please.  A  friend  will  take  it 
unkindly  if  we  do  not  speak  in  his  defence  when 
any  thing  is  said  to  his  disadvantage,  nay, 
even  if  we  do  not  speak  in  his  praise  when  any 
benefit  would  result  to  his  cause.  An  estrange¬ 
ment  of  affection  will  ensue  if  we  do  not  visit 
him,  and  take  pains  too,  if  necessary,  to  find 
him:  so  except  we  seek  the  Lord  in  prayer, 
and  persevere  till  we  reach  his  presence,  we 
shall  be  seldom  blest  with  the  light  of  his 
countenance.  Nothing  mars  our  peace,  and 
engenders  slavish  fear  so  much  as  carelessness 
and  infrequency  in  prayer.  Having  spoken 
thus  much  in  explanation  let  us  now  endeavor 
to  apply  the  subject  more  particularly  by  ad¬ 
dressing. 

1.  Those  who  are  walking  not  in  Christ, 
but  sin,  and  have,  it  is  to  be  presumed,  not  re¬ 
ceived  Christ  Jesus  the  Lord:  for  he  that  truly 
nameth  the  name  of  Christ  departeth  from 
iniquity.  As  ye  have  therefore  not  received 
Christ  Jesus  the  Lord,  our  business  with  you 
is  to  beseech  you  to  receive  him.  He  has 
offered  himself  to  you  in  times  past,  aod  you 


THE  CHRISTIAN  WALK.  149 

did  not  receive  him;  yet,  though  justly  offended, 
he  renews  the  offer.  He  offers  to  wash  you 
from  your  sins  in  his  blood — to  clothe  you  with 
his  righteousness — to  deliver  you  from  your 
sins — to  purify  your  hearts — to  give  you  peace 
with  God,  and  your  own  conscience,  and  here¬ 
after  an  immortal  crown.  He  asks  not  that 
you  buy  these  blessings  at  the  price  of  your 
works,  or  with  any  price,  but  to  receive  them 
as  already  purchased,  and  bestowed  freely  on 
the  chief  of  sinners.  Therefore  to-day,  while 
it  is  called  to-day,  harden  not  your  hearts,  for 
your  to-morrow  may  never  come.  Trifle  not 
w'ith  God;  make  not  light  of  his  invitation:  but 
lest  you  never  hear  it  again,  receive  it  while 
you  hear  it — before, you  die  to  hear  it  no  more! 
Receive  Christ  without  delay,  and  receive 
him  as  he  offers  himself,  as  a  Savior  from  sin 
as  well  as  a  Savior  from  punishment.  Think 
not  that  you  can  receive  his  commands  and  yet 
neglect  his  atonement;  or  on  the  other  hand, 
that  you  can  be  delivered  from  punishment 
and  yet  disobey  him.  Therefore  be  contented 
to  part  with'  every  thing,  that  you  may  find 
him  the  complete  Savior,  and  be  prepared  to 
receive,  along  with  him,  contempt,  persecution, 
and  sorrow.  Let  the  world  go;  give  it  up  in 
every  form  it  assumes.  Whether  the  lust 
of  the  flesh,  or  the  lust  of  the  eyes,  or  the 
pride  of  life,  forsake  its  vanities,  its  covetous¬ 
ness,  its  vain  and  ungodly  company;  do  any 
thing,  and  lose  every  thing  if  necessary,  if  you 
may  but  receive  the  Lord  Jesus  Christ. 

*13 


150 


THE  CHRISTIAN  WALK. 


2.  Let  us,  who  trust  that  we  have  received 
him  and  are  walking  in  him,  be  reminded  by 
what  we  have  heard  of  the  necessity  of  making 
this  more  a  point  of  duty,  or  rather  to  make 
all  duties  a  part  of  this,  and  take  shame  to  our¬ 
selves  that  we  have  neglected  it  so  much  in 
time  past;  and  in  future,  measure  our  growth 
in  grace  by  our  knowledge  of  the  Lord  and 
Savior  Jesus  Christ.  As  a  further  encourage¬ 
ment  let  us  assure  ourselves  that  if  we  thus 
keep  him  in  view,  his  attention  to  us  will  be 
reciprocal.  He  that  in  his  love  and  pity  re¬ 
deemed  us,  will  bear  us  and  carry  us  all  the 
way  through  the  wilderness,  as  the  kind  shep¬ 
herd  carries  the  lambs  in  his  bosom,  and  gently 
leads  those  that  are  with  young.  He  will 
bring  us  all  on  our  way  in  such  a  manner  that 
we  shall  finally  reach  the  fold  above.  There 
we  shall  have  no  more  need  to  walk  in  Christ 
by  faith  and  love,  but  by  love  only:  for  they 
that  walk  in  him  here,  shall  walk  with  him  here¬ 
after;  and  he  that  led  them  through  the  wil¬ 
derness,  will  lead  them  to  the  joys  in  heaven. 
The  Lamb  which  is  in  the  midst  of  the  throne 
shall  guide  them,  and  lead  them  to  living  foun¬ 
tains  of  waters.  The  tabernacle  of  God  shall 
be  with  men,  and  he  shall  dwell  amongst  them. 
God  himself  shall  be  in  the  midst  of  them  and 
be  their  God. 


SERMON  IX. 


Acts  xxiv,  25. 

And  as  he  reasoned  of  righteousness ,  temperance , 
and  judgment  to  come,  Felix  trembled;  and  an¬ 
swered,  Go  thy  way  for  this  time;  when  I  have 
a  convenient  season  I  will  call  for  thee. 


T  he  occasion  of  St.  Paul’s  being  brought  be¬ 
fore  Felix,  was,  the  impossibility  of  obtaining 
justice  for  him  from  the  Jews.  It  is  remarka¬ 
ble,  that  wherever  he  travelled  he  always 
found  his  worst  enemies  among  them;  and  the 
kind  treatment  which  he  had  often  experienced 
from  heathen  strangers,  he  would  in  vain  ex¬ 
pect  from  his  countrymen.  Whence  arises 
this  propensity  in  men,  that  when  there  are 
many  things  in  which  they  agree,  they  should 
hate  for  the  things  in  which  they  differ  more 
than  they  do  when  they  have  nothing  in  com¬ 
mon?  Perhaps  it  is  because  in  the  latter  case 
there  is  no  collision;  or  if  there  be,  baiter  tem¬ 
per  and  consciousness  of  superiority  (for  all  se¬ 
cretly  claim  superiority  to  all  till  there  be  a 
trial  of  strength)  make  us  placid.  The  Jews 


152 


ON  FELIX. 


would  have  heard  with  unconcern  of  the  con¬ 
version  of  the  heathen  nations  to  Christianity; 
but  when  Paul,  once  a  distinguished  ornament 
of  their  religion,  became  opposed  to  them, 
they  foresaw  all  that  was  to  be  dreaded  from 
his  talents,  and  hated  because  they  feared. 
On  St.  Paul’s  arrival  at  Jerusalem,  where  once 
he  had  been  caressed,  he  soon  found  that 
which  every  man  must  expect  to  find  from  his 
former  friends  on  becoming  a  Christian.  St. 
Paul  had  not  been  long  there  before  he  was 
discovered,  and  immediately  the  whole  city 
was  in  an  uproar.  They  dragged  him  out  of 
the  temple,  and  intended  to  kill  him,  when  Ly¬ 
sias,  the  Roman  officer  commanding  at  Jerusa¬ 
lem,  came  with  a  large  detachment  and  res¬ 
cued  him,  bound  him  with  two  chains,  and  or¬ 
dered  him  into  the  fort.  When  he  arrived  at 
the  top  of  the  steps  leading  to  the  castle,  St. 
Paul  asked  permission  to  address  the  people, 
which  was  granted:  he  then  gave  them  the 
narrative  of  his  marvellous  conversion,  and  told 
them  how  the  Lord  himself  had  commanded 
him  to  go  and  preach  to  the  Gentiles.  They 
heard  him  patiently  to  this  word,  and  then  rais¬ 
ed  a  clamor  again,  and  threw  dust  in  the  air! 
Upon  this,  the  officer  Avho  brought  him  in  una¬ 
ble  to  comprehend  from  St.  Paul’s  speech 
what  crime  he  was  accused  of,  for  there  was 
noainfm  exculpation,  evidently  suspected  that 
the  Apostle  intended  to  divert  the  attention 
of  the  people  to  other  subjects:  for  he  was 
proceeding  to  examine  him  himself  by  torture, 


ON  FELIX. 


153 


till  informed  that  he  was  a  Roman  citizen. 
The  next  day  he  convened  the  council  of  the 
Jews,  and  sent  Paul  down  to  them;  but  as 
soon  as  he  began  to  speak  there  was  such  an 
uproar  that  Lysias  was  again  obliged  to  send 
his  troops  to  bring  him  away.  The  Jews, 
irritated  probably  that  they  had  suffered  him 
to  escape  twice,  bound  themselves,  to  the 
number  of  forty  and  more,  under  a  great  oath, 
that  they  would  neither  eat  nor  drink  till  they 
had  killed  him.  Informed  of  their  intention, 
Lysias  sent  him  away  that  night  with  a  strong 
military  escort  to  Cesarea,  a  town  on  the  sea 
coast,  the  usual  residence  of  the  governor. 
Th  us  it  came  to  pass,  in  the  determination  of 
God,  that  one  Roman  chief  after  another  heard 
the  gospel.  The  governor  at  that  time  was 
Felix,  who,  having  ordered  the  accusers  to 
attend,  and  heard  what  both  sides  had  to  say, 
declined  deciding  between  them  till  he  saw  Ly¬ 
sias.  Here  the  matter  was  dropped  for  some 
time.  Paul  continued  a  prisoner  at  Cesarea, 
and  the  cause  was  not  brought  forward  again 
for  two  years.  It  was  while  his  affairs  were 
in  this  state  of  uncertainty  that  Paul  and  Fe¬ 
lix  had  that  meeting  in  private,  the  result  of 
which,  as  described  in  the  text,  suggests  so 
many  solemn  reflections. 

Paul  reasoned  of  righteousness ,  temperance , 
and  judgment  to  come;  and  Felix  trembled. 
Such  is  the  superiority  which  poverty,  with 
integrity,  possesses  over  guilty  grandeur.  The 
judge  trembles  before  his  own  prisoner!  St> 


154 


ON  FELIX. 


Paul;  amidst  all  the  vicissitudes  of  his  earthly 
lot,  never  lost  sight  of  his  high  calling,  nor  was 
ever  unprepared  to  speak  of  the  subjects  that 
lay  next  to  his  heart — the  things  of  another 
world.  Even  at  this  period,  when  his  fate 
seemed  to  hang  in  suspense,  his  mind  was  calm 
and  his  conduct  unembarrassed.  His  spirit, 
absorbed  in  his  work,  and  contemplating  his 
high  reward,  rose  superior  to  this  world. 
H  ence,  instead  of  endeavoring  to  conciliate 
favor,  he  chose  a  theme,  though  he  knew  it 
would  be  far  from  pleasing.  But  the  season 
was  favorable  and  might  never  return;  he 
therefore  gave  him  advice  that  might  save  his 
soul.  Knowing  that  we  have  to  do  with  a 
holy  and  righteous  God,  upon  whom  depends 
our  everlasting  destiny;  a  judge,  who  acknowl¬ 
edges  no  distinction  in  men  but  that  of  right¬ 
eousness  and  unrighteousness,  he  began  to 
speak,  and  calmly  to  reason  of  that  righteous - 
ness,  without  which  there  is  no  salvation.  He 
W'ould  explain  its  nature — lay  down  a  rule  to 
measure  it — argue  for  its  necessity — and  point 
out  its  end.  Righteousness,  he  would  tell  him, 
is  a  conformity  to  the  will  of  God.  How  long 
has  the  light  of  revelation  shone  upon  the 
world,  and  yet,  in  the  place  of  this  obvious 
deOnition,  others,  almost  heathenish,  are  con¬ 
tinually  substituted.  The  discharge  of  duty 
in  the  social  and  civil  relations  of  life,  is  con¬ 
sidered  as  the  object  of  all  religious  systems; 
and  provided  the  end  be  attained,  it  is  thought 
needless  to  raise  objections  about  the  way. 


ON  FELIX. 


155 


This  may  be  morality,  but  it  is  not  religion.  It 
comports  very  well  with  a  system  of  atheism; 
because  if  no  future  state  is  to  be  expected, 
we  must  be  satisfied  if  we  can  but  see  happi¬ 
ness  and  good  order  in  this,  but  it  can  never  be 
held  in  consistency  with  the  revelation  which 
we  profess  to  admit,  in  that,  to  love  God  with 
all  our  heart,  is  declared  to  be  the  first  and  great 
commandment.  Duties  to  God  form  a  distinct 
and  separate  part  of  the  code  of  laws  given 
to  us  for  the  regulation  of  our  conduct:  so  that 
we  are  no  longer  left  at  liberty  to  suppose  that 
when  we  have  satisfied  one  another,  God  is 
satisfied  too.  And  the  reason  is  evident  enough. 
We  are  preparing  for  another  state  of  exist¬ 
ence,  where  the  relations  of  parents  and  chil¬ 
dren,  husband  and  wrife,  will  be  known  no  more. 
We  shall  be  brought  into  a  nearer  relation  to 
God  himself;  and  for  that  some  appropriate 
discipline  is  necessary  here.  On  these  points 
Fel  ix  needed  information.  St.  Paul  would 
therefore  tell  the  Roman  that  valor  was  not 
necessarily  virtue,  nor  humility  meanness;  that 
a  romantic  friendship  was  often  passion,  not 
duty;  and  patriotism  but  a  small  part  of  Chris¬ 
tian  love.  He  would  warn  him  against  meas¬ 
uring  the  virtue  of  an  act  by  its  apparent  ex¬ 
pediency;  and  instead  of  admitting  that  a  prac¬ 
tice  held  in  general  esteem  was  estimable,  to 
be  cautious  of  admiring  what  men  admire, 
since  many  things  are  highly  esteemed  amongst 
men  which  are  abomination  in  the  sight  of  God , 
but  in  all  things  to  consider  it  his  duty,  hence- 


156 


ON  FELIX. 


forward,  to  ascertain  the  will  of  God  and  make 
that  his  rule.  It  is  neglect  of  the  scriptures 
that  makes  men,  calling  themselves  Christians, 
not  only  live  heathen  lives,  but  defend  their 
unsound  practices  by  principles  still  more  un¬ 
sound,  and  make  such  gross  mistakes  in  what 
they  profess  to  know,  as  in  any  other  subject 
they  would  blush  to  be  detected  in.  Having 
told  him  what  morality  was  not,  St.  Paul  might 
proceed  to  rectify  his  views  of  religion,  and 
would  tell  this  benighted  idolater  that  religion 
was  something  more  than  spectacles  and  pro¬ 
cessions — sacrifices  and  festivities;  truths, 
which  in  another  form,  those  need  to  be  re¬ 
minded  of  who  put  the  external  church  for  the 
real,  and  think  nothing  has  been  left  undone 
when  the  church  has  been  attended,  and  the 
sacrament  has  been  received.  He  would  let 
him  know  that  God  was  a  Spirit,  who  must  be 
worshipped  in  Spirit  and  in  truth — in  secret, 
as  with  the  multitude;  and  that  the  prepara¬ 
tion  of  the  heart  was  noticed  by  him,  rather 
than  the  construction  of  the  prayer,  or  the  re¬ 
petition  of  it;  that  as  we  are  here  in  this  world 
in  a  state  of  preparation  for  another,  where, 
if  fit,  we  shall  dwell  with  God,  holy  tempers 
and  holy  habits  must  be  formed  here  by  com¬ 
munion  with  God,  in  persevering  prayer,  and 
never-ceasing  supplies  of  his  Holy  Spirit.  We 
cannot  conceive  St.  Paul,  while  speaking  of 
righteousness  would  omit  intimating  to  Felix, 
as  far  as  he  was  able  to  hear  it,  something  of 
those  deep  truths  respecting  the  righteousness 


ON  FELIX. 


157 


of  Christ  which  it  pleased  God  so  fully  to  un¬ 
fold  to  him,  and  on  which  he  expatiates  sa 
largely  in  his  writings,  and  which  he  seems  to 

have  conceived  more  fully,  and  lived,  and  acted 
•  w  *  * 

upon,  and  rejoiced  in  more  habitually  than  any 
other  human  creature.  It  was  impossible 
therefore  that  Paul  would  let  him  remain  ig¬ 
norant  of  Christ:  indeed  the  context  expressly 
proves  that  Felix  heard  him  concerning  the 
faith  of  Christ.  He  would  by  no  means  let 
him  suppose  that  the  life  of  devotion  he 
preached  to  him  was  to  be  the  purchase  of 
heaven,  but  would  make  him  know  that  the 
Son  of  God  having  in  mercy  come  down  to  ful¬ 
fil  all  righteousness  as  the  surety  for  sinners, 
and  suffered  the  penalty  due  to  their  sins,  they 
who  believe  become  entitled  to  the  reward  of 
eternal  life.  New  and  strange  would  appear 
to  Felix  a  system  from  which  human  merit  was 
excluded.  Alas!  that  it  should  remain  incom¬ 
prehensible  to  many  amongst  ourselves,  who 
are  zealous  for  morality  against  those  doc¬ 
trines,  the  ultimate  effect  of  which  is  to  promote 
morality.  If,  however,  any  one  be  really  so 
deluded  as  to  think  that  the  orthodoxy  of  his 
creed  will  atone  for  the  irregularities  of  his 
life,  let  him  observe,  that  the  Apostle  reason¬ 
ed  also  of, 

Temperance ,  or  self-denial.  The  natural 
opposition  of  our  nature  to. the  will  of  God,  is 
the  foundation  of  the  duty  of  self-denial.  We 
are  born  in  sin,  we  delight  in  sin;  we  must  be 
torn  from  sin,  or  we  shall  never  leave  it.  The 
14 


ON  FELIX. 


158 

leading  agent  in  the  work  of  self-denial,  is  the 
Spirit  of  God,  and  the  man  in  whom  he  works 
will  be  temperate  in  all  things,  he  will  restrain 
his  passion  and  pride.  To  be  meek  and  lowly 
as  the  Lord — to  be  poor  and  patient  in  spirit 
. — to  forgive  injuries — to  abhor  himself  for  his 
iniquities,  is  the  duty  of  the  highest  as  well  as 
the  lowest  of  men:  a  duty  incumbent  upon  the 
soldier  as  well  as  others,  and  public  opinion  or 
practice  cannot  alter  God’s  word.  All  love  of 
human  praise,  or  vain  glorious  self-complacency, 
from  the  possession  of  honors,  or  the  distinctions 
of  talents  or  opulence,  birth  or  beauty,  or  any 
other  quality  natural  or  acquired,  must  be  mor¬ 
tified  and  crushed  as  utterly  irreconcilable  with 
that  self-abhorrence  which  lies  so  deep  in  the 
nature  of  repentance  and  humility.  To  check 
all  impurity  of  heart  is  also  a  necessary  part 
of  temperance.  Whatever,  therefore,  has  a 
tendency  to  inflame  the  passions,  in  look,  read¬ 
ing,  or  imagination,  Christian  purity  requires  us 
to  avoid;  much  more  therefore  all  that  may 
pollute  our  bodies,  which  we  are  taught  to  con¬ 
sider  as  sacred,  the  temples  of  the  Holy  Ghost. 
Worldly-mindedness  is  another  species  of  in¬ 
temperance,  less  suspected  than  bodily  excess, 
hut  more  destructive.  It  is  the  sin  of  riper 
years,  a  propensity  which  time,  instead  of 
weakening  as  it  does  many  other  inclinations,  has 
a  tendency  to  strengthen.  To  them  who  are 
enslaved 'by  this  principle,  death  as  it  comes 
nearer  appears  more  indistinct;  more  provision 
must  be  made  for  the  way,  as  the  way  grows 


ON  FELIX. 


159 


shorter;  and  while  they  are  anxious  to  hoard 
up  for  a  future  day,  they  cannot  act  upon  the 
same  principle  and  provide  for  a  future  state. 
As  worldly-mindedness  is  the  sin  of  the  more 
advanced  in  life,  to  whom  is  committed  the 
management  of  this  world’s  affairs,  because 
they  possess  most  of  the  little  wisdom  that  is 
in  the  world,  to  declaim  against  their  system 
will  appear  to  them  puerile:  yet  as  it  is  evi¬ 
dent  that  sin  is  not  necessary  to  conduct  the 
affairs  of  sinful  men  (for  how  does  God  govern 
the  world?)  the  fancied  necessity  of  the  system 
of  the  worldly  exists  only  in  their  own  exces¬ 
sive  selfishness,  or  the  obstinacy  of  their  ig¬ 
norance.  But  if  it  be  so  that  falsehood,  flat¬ 
tery,  dissimulation,  forming  connexions  with 
the  powerful  to  uphold  our  state  or  aggrandize 
our  families,  are  of  such  indispensable  necessi¬ 
ty  in  maintaining  our  station,  a  good  man  will 
abandon  his — he  will  lay  down  the  instruments 
of  iniquity  and  retire,  choosing  rather  to  lose 
a  good  place  than  a  good  conscience.  St.  Paul 
while  reasoning  of  righteousness  and  temper¬ 
ance,  would  sometimes  lower  the  lofty  tone 
which  became  the  herald  of  God,  and  try  to 
win  where  he  had  failed  to  intimidate.  He 
would  display7"  the  excellency  of  the  Christian 
character,  whether  considered  in  its  connexion 
with  this  world  or  its  expectations  in  the  next, 
and  bid  him  remark  what  various  and  valuable 
qualities  are  united  in  his  person — what  a  con¬ 
stellation  of  glories  compose  his  crown — how 
elevated  his  sentiments — how  noble  his  coa- 


160 


ON  PE-tlX. 


duct,  how  high  his  destiny — and  how  peace¬ 
ful  his  end.  He  would  contrast  the  pleasures 
of  the  world  with  those  of  religion — the  world 
flattering,  but  false,  and  its  friendship  ruinous: 
religion  faithful  in  its  promises  though  severe 
in  its  requisitions — awful  in  aspect,  but  in  real¬ 
ity  benign.  The  pleasure  of  sin  unsatisfying, 
degrading,  and  at  last  disgusting — accompan¬ 
ied  with  guilt  and  followed  by  remorse,  how 
different  from  the  calm  delights  of  a  good  con¬ 
science!  how  superior  the  satisfaction  to"  be 
found  in  wisdom’s  ways!  Keep  sound  wisdom , 
it  shall  he  life  to  thy  soul ,  and  grace  to  thy  neck; 
thou  shall  walk  in  thy  way  safely  and  thy  foot 
shall  not  stumble;  when  thou  liest  down  thou  shalt 
not  be  afraid ,  yea  thou  shalt  lie  down  and  thy 
sleep  shall  be  sweet. 

At  last,  the  sacred  teacher  drawing  to  a 
close,  would  begin  to  enforce  his  admonitions 
with  the  dread  sanctions  of  eternity.  As  it  is 
appointed  unto  all  men  once  to  die,  so  after  death 
the  judgment.  The  time  is  approaching  to 
every  man  when  he  must  leave  the  world,  and 
go  to  give  up  his  account  to  God.  It  will  then 
be  inquired,  not  what  wras  the  state  of  things, 
their  facilities  or  possibilities,  or  the  standard 
of  morality  at  the  time  he  lived,  for  there  is 
but  one  standard  admitted,  which  is  the  word 
of  God — The  word  that  1  have  spoken  to  you , 
that  shall  judge  you  at  the  last  day;  and  accord¬ 
ing  to  that,  the  judgment  will  proceed.  It  will 
he  inquired  whether  he  kept  the  command¬ 
ments  of  God,  and  the  faith  of  Jesus;  wdiether 


ON  FUL1X. 


161 


he  considered  himself  as  a  servant,  accountable 
to  God  for  the  use  he  made  of  the  things  com¬ 
mitted  to  him,  or  as  his  own  master,  subject  to 
no  control  but  his  own  will.  The  very  act  of 
self-gratification,  reference  not  being  had  to  the 
will  of  God,  all  application  of  our  means  of 
doing  good  to  selfish  purposes  will  be  condemn¬ 
ed  as  treacherv  and  fraud.  Then  too,  those 
acts  ot  criminality  which  had  escaped  the 
notice  of  men,  or  were  beyond  their  cognizance: 
secret  iniquity,  and  habitual  neglects,  and  wilful 
ignorance,  disregard  of  God’s  public  ordinances, 
and  omission  of  the  secret  duties  of  prayer, 
reading  the  -scripture,  self-examination  and 
watchfulness,  unconcern  about  the  soul  and  him 
who  alone  can  save  it,  the  Lord  Jesus  Christ, 
will  appear  in  their  true  colors.  No  degree  of 
criminality  was  attached  to  those  on  earth, 
they  were  in  no  respect  prejudicial  to  men’s 
interest  or  honor;  but  there  they  will  be  con¬ 
sidered  as  the  preludes  to  final  reprobation. 
Then  there  is  no  reprieve  and  no  pardon;  the 
wicked  are  cast  into  hell ,  and  all  the  nations  that 
forget  God!  Though  they  had  succeeded  in 
rising  above  the  fear  of  hell,  they  will  not  be 
above  suffering  it.  God  will  then  signally  con¬ 
found  the  wisdom  of  the  wise,  and  shew  man, 
what  he  ought  to  have  been  aware  of,  that  in 
th  is  first  stage  of  his  existence  he  is  a  mere 
child  in  wisdom,  and  in  power  a  worm,  a  worm 
which  God  will  crush  if  it  is  not  submissive. 

But  there,  whatever  lessons  they  learn,  they 
learn  too  late,  for  their  punishment  is  not 
*14 


1,62 


ON  FELIX. 


chastisement,  but  an  everlasting  evidence  of 
God’s  truth  and  holiness.  There ,  as  the  judge 
himself  hath  told  us,  their  worm  dieth  not ,  their 
fire  is  not  quenched .  They  are  bound  in  everlast¬ 
ing  chains,  and  the  smoke  of  their  torment  goeth 
up  for  ever  and  ever. 

Felix  trembled;  he  was  convinced  in  his 
censcience  that  if  he  died  as  he  lived,  he 
should  perish.  But  did  his  alarm  lead  him  to 
repentance?  No.  Now  what  were  the  sins 
that  maintained  such  a  fatal  ascendency  over 
him,  that  though  he  knew  that  they  would 
ruin  him  he  could  not  emancipate  himself  from 
their  hold?  The  context  informs  us. 

].  He  lived  in  illicit  intercourse  with  a 
woman,  a  native  of  the  country.  Drusilla,  a 
Jewess,  though  called  his  wife,  could  not,  pro¬ 
perly  speaking,  be  so,  because  it  appears  that 
she  was  the  wife  of  another  man.  This  woman 
was  one  weight  about  his  neck.  He  knew 
that  to  be  saved  he  must  part  with  her,  but  to 
this  he  could  not  consent:  like  Herod,  who, 
after  hearing  John  preach,  would  do  many 
other  things,  but  not  give  up  Herodias,  Felix 
fcoo  would  be  most  averse  to  make  that  sacri¬ 
fice,  which  of  all  others  was  most  necessary. 
Now  though  Felix  might  have  reflected  that 
all  politic  as  well  as  good  men  would  have 
deemed  him  unfit  for  the  situation  he  held,  or 
for  any  other  place  of  trust,  while  he  was  in 
danger  of  being  influenced  by  a  native  of  the 
country;  and  though  it  was  very  easy  for  one 
of  his  rank  to  form  a  virtuous  and  honorable 


ON  FELIX. 


163 

union  with  a  Roman  lady,  neither  of  these 
considerations  had  any  weight  with  him.  Sin¬ 
ners  must  make  to  themselves  crooked  ways 
though  it  has  been  long  known  that  they  who 
walk  in  them  shall  not  know  peace.  The  very 
same  happiness  they  expect  in  sin,  they  might 
have  as  certainly,  and  often  more  readily  by 
adhering  to  duty. 

2.  The  other  predominant  sin  of  Felix,  was 
the  love  of  money,  a  principle  of  itself  suffi¬ 
ciently  powerful  to  produce  every  species  of 
evil.  He  hoped  that  money  woidd  have  been 
given  him  of  Paul ,  that  he  might  loose  him; 
wherefore  he  sent  for  him  the  oftener  and  com¬ 
muned  with  him.  Thus  it  appears  that  he  was 
a  corrupt  judge.  Placed  by  his  country  on  the 
seat  of  judgment  that  he  might  judge  justly 
and  truly,  this  man  took  advantage  of  his  dis¬ 
tance  from  the  senate  and  emperor,  to  betray 
his  trust,  and  for  a  bribe  to  turn  aside  the  poor* 
from  his  right.  One  so  lost  to  every  sense  of' 
probity  and  honor — so  deaf  to  all  the  remon¬ 
strances  of  reason  and  conscience,  as  to  de¬ 
scend  to  practices  as  infamous  as  they  are  im¬ 
moral,  must  have  been  little  prepared  for  re¬ 
ceiving  the  pure  precepts  of  the  gospel.  He 
retained  however  sufficient  respect  for  the 
sacred  character  of  his  prisoner,  to  promise 
that  he  would  hear  him  again  the  first  oppor¬ 
tunity.  Possibly  he  might  at  the  time  have 
made  resolutions  to  reform  when  he  should 
have  lived  a  little  longer  in  the  enjoyment  of 
his  pleasures;  but  however  this  be,  it  is  evi» 


ON  FELIX. 


164 

dent  that  his  religious  impressions  soon  wore 
olfi  for  at  the  end  of  two  years  vve  find  him  still 
engaged  in  his  worldly  schemes:  and  that  no 
means  might  be  left  untried  for  promoting  his 
interest,  endeavoring  to  ingratiate  himself  with 
the  Jews,  though  Paul  was  to  suffer  by  his 
complaisance  to  them.  Felix  was  willing  to 
have  served  Paul,  but  Paul  could  not  re¬ 
quite  him:  Paul  had  no  money  and  no  friends. 
Felix,  therefore,  in  the  true  spirit  of  a  man  of 

this  world,  looked  favorably  on  that  side  where 
-  •  ^ 

there  were  connexions,  and  something  to  be 
gained.  He  made  his  court  to  the  wicked 
chief  priests,  and  left  St.  Paul  in  prison. 

Thus  ends  the  Scripture  history  of  Felix; 
and  here  we  leave  him.  Alas!  the  folly  of 
sinners  with  all  their  worldly  wisdom.  Is  it 
not  folly  for  the  sake  of  a  perishing  world  to 
destroy  an  immortal  soul?  for  a  momentary 
gratification  of  the  senses  to  plunge  into  ever¬ 
lasting  fire?  for  let  us  be  sure  that  if  there  be 
indeed  an  eternal  difference  by  the  nature  of 
things  between  righteousness  and  unrighteous¬ 
ness,  God,  in  that  judgment  to  come  of  which 
we  have  been  hearing,  will  also  make  a  differ¬ 
ence  between  the  righteous  and  the  wicked. 
If  your  worldliness  will  consist  with  this  pros¬ 
pect,  well;  still  let  it  be  a  sound  ever  meeting 
you  amidst  the  din  of  the  world,  that  there  is  a 
judgment  to  come.  Rejoice  O  young  man  in 
thy  youth ,  and  let  thy  heart  cheer  thee  in  the  days 
of  thy  youth ,  but  know  thou,  that  for  all  these 
things  God  will  bring  thee  into  judgment.  Foj- 


0?T  FELIX. 


165 


sake  the  God  who  made  you,  and  despise  the 
rock  of  salvation,  still,  to  him*-  belongeth  ven¬ 
geance,  and  recompense.  If  he  whet  his  glit¬ 
tering  sword,  and  his  hand  take  hold  on  judg¬ 
ment,  he  will  render  vengeance  to  his  enemies, 
and  reward  them  that  hate  him.  He  will  heap 
mischiefs  upon  them,  and  his  arrows  will  be 
drunk  with  their  blood.  A  fire  will  be  kindled 
in  his  anger,  and  shall  burn  to  the  lowest  hell, 
which  shall  consume  the  earth  with  her  in¬ 
crease,  and  set  on  fire  the  foundations  of  the 
mountains.  O  that  men  were  wise,  that  they 
understood  this,  that  they  would  consider  their 
latter  end;  that  they  would  consider  that  they 
have  a  latter  end!  that  how  many  soever  the 
days  they  give  to  pleasure — how  high  soever 
they  climb  in  power  and  grandeur — how  happy 
soever  they  may  be  in  their  friends  and  pos¬ 
sessions,  there  is  an  end  to  all  not  far  distant-. 
When  that  is  come,  how  comfortless  must  be 
the  state  of  the  soul  that  has  nothing  else  to 
look  to!  This  is  one  reason  why  the  benevolent 
God  calls  us  away  from  earth,  and  would  loosen 
our  attachment  to  all  things  here,  that  we  may 
set  our  affections  on  things  above. 

As  we  may  be  permitted  to  hope  that  some 
amongst  us  tremble  at  the  thought  of  a  future 
judgment,  we  entreat  them  not  to  stifle  their 
convictions,  nor  increase^  their  danger  by  pro¬ 
crastination.  Say  not  to  your  faithful  monitor, 
your  own  conscience,  Go  thy  way  for  this  time , 
when  /  have  a  more  convenient  season  I  will  call 
for  thee.  Hear  conscience!  What  more  con* 


) 


166  ON  FELIX. 

venient  season  than  the  present:  when  you 
have  been  excited,  summoned,  reasoned  with; 
will  you  put  it  off  to  your  death  bed?  Alas!  the 
soul  has  enough  to  do  then  to  support  the 
weight  of  a  dying  body;  which,  after  being  so 
long  the  abode,  the  instrument,  the  companion 
of  the  soul,  becomes  a  burden  to  it  which  it 
cannot  sustain.  Besides,  will  you  give  the  best 
of  your  time  to  Satan,  and  leave  only  the  rem¬ 
nant  to  God?  God  hath  not  dealt  thus  with 
you,  who  gave  his  beloved  Son  for  you.  Will 
you  put  off  the  necessary  work  till  the  next 
Lord’s  day?  How  do  you  know  that  this  week’s 
affairs  wall  not  dissipate  your  serious  thoughts; 
and  converse  with  the  w7orld  weaken  your  res¬ 
olutions?  Trifle  not  with  God:  to-day  if  ye  will 
hear  his  voice,  while  it  is  called  to-day,  harden 
not  your  hearts.  He  is  free  in  the  dispensa¬ 
tions  of  his  grace,  and  may  withhold  to-morrow 
Avhat  he  grants  to  day.  Therefore  whatso¬ 
ever  thy  hand  findeth  to  do, do  it  with  all  thy 
might;  for  there  is  no  work,  nor  knowledge, 
nor  device,  in  the  grave  whither  thou  goest. 
Nay,  even  in  this  world  procrastination  may  be 
an  evil  not  to  be  remedied,  for  wisdom  thus 
speaks:  Because  I  have  called ,  and  ye  refused;  l 
have  'stretched  out  my  hand,  and  no  man  regarded; 
hut  ye  have  set  at  nought  all  my  counsel ,  and 
would,  none  of  my  reprpof;  1  also  will  laugh  at 
your  calamity;  I  will  mock  when  your  fear  com- 
eth ;  when  your  fear  cometh  as  desolation ,  and 
your  destruction  cometh  as  a  whirlwind;  when 
distress  cmd  anguish  come  upon  you ,  then  shall 


ON  FELIX. 


167 


the\jy  call  upon  me,  but  I  will  not  answer ;  they 
shall  seek  me  early,  but  they  shall  not  find  me* 
Though  true  penitents  find  mercy  at  the 
eleventh  hour,  many  pray  on  their  death-bed 
■who  are  never  heard — many  cry  for  mercy 
and  never  obtain  it.  Now  therefore,  men  and 
brethren,  while  you  have  life,  and  health,  and 
strength;  while  your  sun  is  not  yet  gone  down, 
nor  the  grave  yawning  for  you  beneath;  before 
time  begin  his  ravages,  and  disease  sap  your 
vitals,  ascend  your  watch  tow7er — contemplate 
the  prospect — stretch  your  thought  inward — 
and  determine  what  the  end  shall  be.  You 
are  in  one  sense  the  arbiters  of  your  own  des¬ 
tiny!  God  has  opened  the  way  to  himself,  by 
the  mediation  of  his  Son,  and  by  the  offers  of 
bis  Spirit.  Through  the  Son  you  may  be  for¬ 
given;  through  the  Spirit  sanctified.  A  feast 
is  spread  to  which  you  are  invited;  a  river  of 
life,  of  which  you  may  drink;  a  crown  of  glory, 
which  is  your  appointed  reward!  May  God  fix 
your  hearts  for  glory,  honor,  and  immortality, 
through  Jesus  Christ  our  Lord. 

*  Pm.  if  21—28, 


SERMON  X. 


Revelation  xxii,  17. 

And  the  Spirit  and  the  bride  say,  Come;  and  let 
him  that  heareth  say,  Come;  and  let  him  that 
is  athirst,  come;  and  whosoever  will,  let  him 
take  the  water  of  life  freely. 

The  words  of  a  dying  man  have  usually  some¬ 
thing  in  them  which  powerfully  awakens  the 
attention  and  fixes  itself  deeply  in  the  memory. 
It  is  not  the  intrinsic  excellence  of  the  words 
which  causes  the  peculiar  impression,  but  the 
circumstance  of  their  being  the  last.  We  have 
also  a  sorrow  ful  pleasure  in  remembering  them. 
Whether  it  is  that  they  recal  to  the  mind  that 
solemnity  of  feeling  with  which  we  heard  them, 
or  whether  it  is  that  we  are  led  by  them  into 
a  train  of  meditations  on  the  shortness  of  life, 
and  the  things  of  this  world  all  hastening  to 
their  end,  it  is  certainly  observable,  that  those 
words  of  a  friend  are  remembered  with  most 
interest  which  were  spoken  last.  Hence  there 
appears  a  more  than  common  tenderness  in  the 
parting  address  of  our  Lord  to  his  disciples, 


INVITATION  OF  THE  SPIRIT  AN©  BRIDE.  169' 

and  his  prayer  in  their  presence.  It  is  this 
also  that  adds  a  most  affecting  solemnity  to  all 
the  book  of  revelations,  and  especially  the  last 
chapter  of  it;  for  the  declaration  of  our  Lord 
Jesus  Christ  which  is  contained  in  it,  is  not  only 
deeply  important  as  proceeding  from  the  invis¬ 
ible  world,  and  warning  us  of  our  approaching 
entrance  into  it,  but  still  more  so  from  being 
the  last  which  is  left  on  record  for  the  instruc¬ 
tion  of  mankind.  Behold ,  he  says  a  few  verses 
before  the  text,  I  come  quickly;  and  my  reward 
is  with  me,  to  give  to  every  man  according  as  his 
work  shall  be.  /  am  Alpha  and  Omega,  the  be - 
ginning  and  the  end,  the  first  and  the  last.  Bles¬ 
sed  are  they  that  do  his  commandments,  that  they 
may  have  right  to  the  tree  of  life ,  and  may  enter 
in  through  the  gates  into  the  city.  I  Jesus  have 
sent  mine  angel  to  testify  unto  you  these  things  in 
the  churches.  I  am  the  root  and  the  offspring  of 
David,  and  the  bright  and  morning  star.  And 
the  Spirit  and  the  bride  say,  Come;  and  let  him 
that  heareth  say ,  Come;  and  let  him  that  is 
athirst  come;  and  whosoever  will,  let  him  take 
the  water  of  life  freely.  These  words  contain 
three  things:  a  declaration;  an  injunction;  and 
an  invitation. 

I.  A  declaration.  Christ  declares  that  he 
hears  the  Spirit  and  bride  say,  Come.  For  the 
explanation  of  these  terms,  viz.  Spirit  and 
bride  we  may  refer  you  to  the  ninth  verse  of 
the  preceding  chapter  where  it  is  said,  There 
came  unto  me  one  of  the  seven  angels,  and  talked 
with  me,  saying ,  I  will  shew  thee  the  bride ,  the 
15 


170 


INVITATION  OP  THE  SPIRIT 


Lamb's  wife;  and  he  carried  me  away  in  the 
spirit ,  and  shelved  me  the  holy  Jerusalem.  There¬ 
fore  under  the  emblem  of  a  bride,  as  we  see  in 
the  text,  are  represented  all  who  are  citizens 
of  the  heavenly  Jerusalem — whether  they 
have  entered  in  through  the  gates  into  the 
city,  or  are  travelling  along  the  narrow  way 
which  will  lead  them  to  it.  The  near  and  in¬ 
timate  relation  which  subsists  bet  ween  a  bride 
»  and-  her  husband — of  the  union  to  and  com¬ 
munion  with  Christ  which  believers  enjoy,  is 
used  by  the  Spirit  of  God  to  convey  an  idea  of 
the  true  love  of  Christ  to  his  church,  and  of 
their  dependence  upon  him.  Once  they  were 
attached  to  the  law,  expecting  to  be  justified 
by  their  works.  Hn  this  state  they  brought 
forth  no  fruit  unto  God;  but  they  are  become 
dead  to  the  law  by  the  body  of  Christ,  that  they 
should  be  married  to  another,  even  to  him  that  is 
raised  from  the  dead,  that  they  should  bring  forth 
fruit  unto  God  *  We  should  observe  in  these 
words,  which  are  from  the  Epistles,  that  the 
same  allusion  is  made  to  a  bride  as  in  the  Song 
of  Solomon,  and  in  the  forty-fifth  Psalm. 

1.  The  Spirit  and  the  bride  say,  Come. 
By  this  we  are  to  understand,  either  that  the 
Holy  Ghost  calls  on  the  Son  of  God  to  come  to 
judgment;  or  else,  that  by  his  influences  in  the 
hearts  of  the  elect,  he  awakens  their  inward 
powers  to  long  for  his  second  coming.  The 
latter  interpretation  is  confirmed  by  the  eighth 
chapter  of  Romans,  ver.  26,  where  it  is  said, 

*  Rosa.  Tii,  4. 


AND  THE  BRIDE. 


171 


We  know  not  what  we  should  pray  for  as  we 
ought;  but  the  Spirit  maketh  intercession  in  us ,  or 
speaks  for  us;  and  he  that  searcheth  the  hearts 
knoweth  what  is  the  mind  of  the  Spirit:  and 
here  he  declares  what  that  Spirit  is  saying  in 
the  hearts  of  his  people.  An  instance  of  this 
silent  eloquence,  unnoticed  by  men,  but  ac¬ 
knowledged  by  God,  may  be  observed  in  the 
fourteenth  chapter  of  Exodus,  ver.  15,  The 
Lord  said  unto  Moses ,  Wherefore  criest  thou  unto 
me?  Now  Moses  had  said  nothing,  but  the  voice 
of  his  heart  was  so  loud  and  powerful  that  it 
ascended  to  the  distant  heavens,  and  was  heard 
at  the  throne  of  God.  It  is  a  language  of 
the  same  sort  that  the  Lord  heareth  from  the 
bride,  and  the  import  of  if,  according  to  his 
declaration  is,  that  he  would  hasten  his  second 
coming.  Now  as  a  bride  desires  the  coming 
of  the  bridegroom,  because  her  former  bonds 
of  union  to  her  natural  relations  are  dissolved, 
or  at  least  weakened,  and  her  affections  are 
now  transferred  to  her  husband,  from  similar 
motives  the  people  of  God  desire  the  coming 
of  their  Lord.  Once  they  were  dear  to  the 
world,  and  the  world  to  them — born  with  a 
natural  attachment  to  it,  they  were  confirmed 
in  their  love  of,  by  increasing  intimacy  with  it. 
The  company  of  worldly  people  seemed  indis¬ 
pensably  necessary  to  their  happiness;  and  the 
exclusion  from  their  society  as  painful  as  for 
one  member  of  a  family  to  be  separated  from 
its  wonted  intercourse  with  the  rest.  But 
having  now  tasted  that  the  Lord  is  gracious, 


172  INVITATION  OF  THE  SPIRIT- 

their  affections  are  transferred  to  him.  They 
have  experienced  the  sweetness  of  diviner 
joys;  and  therefore  the  world  can  no  more 
eharm  them  as  it  once  did.  They  survey  its 
enjoyments  with  indifference,  because  those 
enjoyments  are  chiefly  animal,  and  not  suitable 
to  that  new  and  superior  nature  which  they 
have  received;  and  because  they  consider  that 
if  they  were  valuable  in  themselves,  their  du¬ 
ration  is  short:  for  the  fashion  of  this  world 
passeth  away,  it  is  passing  away — it  is  reced¬ 
ing  from  our  eyes  while  we  look  at  it — it  is 
disengaging  itself  from  our  hold  while  we  grasp 
it.  They  not  only  disrelish  and  disregard  but 
fear  to  enjoy  it.  They  trust  the  Apostle  for 
drawing  up  a  faithful  inventory  of  all  that  is 
in  it,  all  that  is  in  the  world  is  the  lust  of  the  flesh, 
the  lust  of  the  eyes ,  and  the  pride  of  life ,  for 
none  of  which  they  would  endanger  their  souls. 
She  is  the  mystic  Babylon  that  makes  the  na¬ 
tions  of  the  earth  drunk  with  the  wine  of  her 
fornication,  and  therefore  they  tremble  so  much 
as  to  taste  the  intoxicating  draught.  From 
scenes  so  transient,  and  enjoyments  so  danger¬ 
ous,  they  have  turned  by  the  power  of  God  to 
seek  their  happiness  in  the  Savior;  they  prefer 
to  live  and  dwell  with  Christ:  because  he  is  a 
better  friend  than  the  world,  or  any  friend  in 
it.  They  now  say  with  the  Apostle,  to  me  to 
live  is  Christ  *  All  that  which  other  men  call 
life,  their  business  and  pleasures,  their  hopes 
and  fears,  joys  and  sorrows,  the  motives  which 


*  PKil.  ij2I. 


AND  the  bride. 


173 


excite  and  the  maxims  which  direct  them,  are 
all  centered  in  Christ:  therefore  having  noth¬ 
ing  to  engage  them,  to  die  is  gain.  Hence 
the  Saints  long  for  the  appearing  of  their 
Lord,  because  they  love  him  and  not  the  things 
of  the  world,  as  the  bride  desires  the  coming 
of  the  bridegroom,  because  her  affections  are 
transferred  from  all  others  to  him. 

2.  The  coming  of  the  bridegroom  is  looked 
forward  to  as  the  beginning  of  that  happiness 
to  the  bride  for  which  she  has  been  preparing. 
So  the  appearing  of  the  Lord  Jesus  is  ardently 
expected  by  the  saints,  in  proportion  to  their 
heavenly-mindedness,  as  the  era  of  their  deliv¬ 
erance  from  misery;  and  the  commencement  of 
their  perfect  enjoyment.  In  this  life  they  are 
subject,  not  only  to  the  common  calamities  in¬ 
cident  to  men,  but  to  many,  more  grievous, 
which  happen  to  them  as  Christians.  They  enter 
■into  the  kingdom  through  much  tribulation.  They 
must  bear  with  long  continued  persecution,  in 
patience  possessing  their  souls.  The  fiery 
darts  of  Satan  often  pierce  deeply  into  their 
spirits;  and  the  deceitfulness  of  their  hearts  is 
often  leading  them  to  the  verge  of  ruin.  More¬ 
over,  the  perverse  opposition  of  the  will  to 
that  which  is  good,  or  the  deadness  with  which 
they  prosecute  that  work  to  which  they  have 
no  opposition,  makes  them  often  long  for  the 
termination  of  their  warfare,  of  their  danger, 
of  their  sin.  Their  happiness  will  then  be 
-  complete,  they  will  have  risen  triumphant 
over  the  grave;  the  body  purified  from  disease, 
*15 


174 


INVITATION  OF  THE  SPIRIT 


and  the  soul  from  sin — their  own  will,  and  that 
of  all  that  are  saved  swallowed  up  in  the  divine 
will — the  mysteries  of  Providence  cleared  up 
and  the  wonders  of  grace  displayed  in  full — no 
occasion  left  for  sighing  at  the  wickedness  of 
others — but  men  again  endued  with  the  temper 
of  a  creature,  and  God  universally  glorified: 
above  all,  they  will  be  near  him  whom  their 
soul  loveth,  and  sit  down  to  be  forever  with 
the  Lord.  Is  it  a  wonder  then  that  the  saints 
should  long  for  the  restitution  of  all  things? 
that  they  should  be  looking  for  and  hasting  to 
the  coming  of  the  Lord ?  Nay,  that  they  should 
be  sometimes  even  saying,  Why  is  his  chariot 
so  long  incoming?  why  tarry  the  wheels  of  his 
chariot.  The  Spirit  and  the  bride  say,  Come ; 
such  you  will  see  is  the  language  of  the  Spirit 
and  bride  by  collecting  into  one  prayer  a  few 
ot  the  scattered  petitions  of  the  Saints:  “O  that 
the  salvation  of  Israel  were  come  out  of  Zion!  JMy 
soul  panteth  after  thee  O  God.  When  shall  I 
come  and  appear  before  God ?  And  I  said  0  that 
I  had  wings  like  a  dove!  for  then  would  I  wander 
off,  and  remain  in  the  wilderness.  I  would  hasten 
my  escape  from  the  windy  storm  and  tempest. 
O  send  out  thy  light  and  thy  truth,  that  they 
may  lead  me ;  let  them  bring  me  unto  thy  holy 
hill  and  thy  tabernacle.  Let  me  behold  thy  face 
in  righteousness ,  for  I  shall  be  satisfied  when  / 
awake  with  thy  likeness.  I  shall  be  abundantly 
satisfied  with  the  fulness  of  thy  house,  and  thou 
shall  make  me  to  drink  of the  rivers  of  thy  pleas - 
itres:  for  with  thee  is  the  fountain  of  life .  Thou 


AND  THE  BRIDE. 


175 


unit  shew  me  the  path  of  life,  in  thy  presence  is 
the  fulness  of  joy”  Such  is  the  language  of  the 
Saints,  expressing  an  ardor,  which  to  the  world 
is  unaccountable;  and  to  most  professing  Chris¬ 
tians  so  exalted,  that  they  do  not  even  attempt 
to  attain  to  it.  Let  us  attend  therefore,  in  the 
next  place,  to  the  authoritative  injunction  of 
our  Lord. 

II.  I  jet  him  that  heareth  say,  Come.  Let 
him  to  whom  the  gospel  is  preached  unite  with 
the  Spirit  and  the  bride  in  their  supplication, 
and  say,  Come.  But  can  men  in  general  pray 
for  the  dissolution  of  the  world  when  the  fibres 
of  their  hearts  are  so  closely  wound  round  it? 
can  they  desire  a  new  heaven,  and  a  new 
earth,  wherein  dwelleth  righteousness,  when 
they  love  the  old  earth  so  well  though  there 
dwelleth  unrighteousness?  Can  they  serenely 
wait  for  the  judgment  to  be  set  when  their 
conscience  even  now  anticipates  their  condem¬ 
nation;  or  for  the  books  to  be  opened  when 
there  is  no  hope  that  their  name  is  written  in 
the  book  of  life?  Can  the  voice  of  Christ  be 
desirable  to  them  when  they  know  too  well 
that  he  will  only  open  his  mouth  to  say  unto 
them,  Depart  from  me?  No;  we  must  confess 
it  to  be  impossible  for  men  to  pray  for  his  ad¬ 
vent,  who  are  unprepared  to  receive  him. 
Nevertheless  the  command  is  irrevocable.  It 
must  therefore  admit  of  this  interpretation, 
Let  him  that  heareth  learn  to  desire  my  coming . 
But  how  shall  a  polluted  sinner  be  fit  to  be  a 
bride  for  the  Lamb?  He  possesses  indeed  a 


176 


INVITATION  OF  THE  SPIRIT 


certain  sort  of  righteousness,  but  he  finds  it  is 
said  concerning  it,  that  all  his  righteousness  is 
as  filthy  rags;  making  him  more  loathsome 
than  if  he  were  naked;  or,  to  speak  plainly, 
the  sinner  is  guilty  and  corrupted.  But  for 
the  removal  of  his  guilt,  and  restoration  to  the 
favor  of  God,  there  is  a  righteousness  provided 
for  him;  something  for  which  God  will  accept 
him,  pardoning  his  sins,  and  dealing  with  him 
as  a  righteous  person,  subject  to  no  condemna¬ 
tion,  and  that  is,  the  righteousness  wrought 
out  by  Christ’s  perfect  fulfilment  of  the  law  in 
our  stead.  This  righteousness  is  often  com¬ 
pared  to  a  garment,  to  signify  that  it  is  no 
more  a  part  of  any  thing  in  ourselves  than  a 
garment  is  any  part  of  the  body;  but  that  as  a 
garment  hides  all  the  defects  of  the  body  which 
it  covers,  so  the  righteousness  of  Christ  veils 
all  our  past  sins  from  the  eye  of  God,  in  such  a 
sense  that  we  need  fear  no  condemnation  on 
account  of  them.  Thus  John  saw  a  company 
of  the  blessed  clothed  in  white  linen;  which 
was  explained  to  mean  the  righteousness  of  the 
saints.  Again,  it  is  said,  the  righteousness  of  God 
without  the  law  is  manifested ,  which  is  by  faith 
of  Jesus  Christ ,  unto  all  and  upon  all  them  that 
believe :*  to  all  as  a  gift,  and  upon  all  as  a  garment. 
And  the  ancient  Prophet  had  such  a  clear  under¬ 
standing  of  the  nature  of  this  righteousness  as 
covering  our  unrighteousness,  that  he  rejoices 
in  the  view  of  it,  I  ivill  greatly  rejoice  in  the 
Lard,  my  sold  shall  be  joyful  in  my  God:  for  he 

*  Rom.  iii3  21, 22. 


AND  THE  BRIDE. 


177 


hath,  clothed  me  with  the  garments  of  salvation ,  he 
hath  covered  me  with  the  robe  of  righteousness;  as 
a  bridegroom  decketh  himself  with  ornaments , 
and  as  a  bride  adorneth  herself  with  her  jewels.* 
The  first  step  then  towards  the  requisite  pre¬ 
paration  is,  for  us  sinners  to  be  invested  with 
the  robe  of  righteousness  by  faith,  that  is,  by 
simply  accepting  Christ  as  of  God,  made  unto 
us  wisdom  and  righteousness.  This  is  the  wed¬ 
ding  garment  necessary  for  those  who  shall  be 
admitted  to  the  marriage  supper  of  the  Lamb. 
The  consequence  of  being  without  the  wedding- 
garment  is  evident  from  the  parable,  When  the 
King  came  in  to  see  the  guests ,  he  saw  there  a 
man  which  had  not  on  a  wedding  garment;  and 
he  saith  unto  him ,  Friend ,  how  earnest  thou  in 
hither ,  not  having  a  wedding  garment f  And  he 
teas  speechless.  Then  said  the  King  to  his  ser¬ 
vants ,  Bind  him  hand  and  foot ,  and  take  him 
away ,  and  cast  him  into  outer  darkness;  there 
shall  be  iveeping  and  gnashing  of  teeth.'f  The 
king  did  not  require  that  they  should  come  to 
his  house  furnished  with  the  garment,  for  then 
he  would  not  have  sent  out  to  gather  them 
from  the  highways:  but  surely  when  the  king 
had  himself  provided  a  wardrobe,  what  less 
could  they  do  than  make  themselves  fit  for  his 
presence?  So  they  who  would  not  be  ashamed 
before  the  Lord  at  his  coming,  must  apply  for 
his  Spirit  to  cleanse  them  from  all  their  impu¬ 
rity:  for  we  may  be  sure  that  we  shall  never 
carry  into  heaven  any  thing  that  defile th. 

*  Is.Ixi.  10.  t  Matt.  x»i,  11—13. 


178 


IMITATION  OF  THE  SPIRIT 


These  things  are  necessary  to  prepare  us 
for  the  coming  of  the  Lord,  but  that  awful  event 
cannot  be  the  object  of  our  desire,  till  we  have 
received  the  full  assurance  of  hope,  the  gift 
indeed  of  the  Spirit,  which  is  to  be  obtained  by 
us  in  the  way  of  diligence  according  to  the 
exhortation  of  the  Apostle,  We  desire  that  every 
one  of  yon  do  shew  the  same  diligence ,  to  the  full 
assurance  of  hope  unto  the  end.  Let  us  also  be 
permitted  to  remind  our  dear  brethren  in  the 
Lord,  that  without  a  spirit  of  watchfulness 
and  prayer  by  which  we  may  grow  in  indiffer¬ 
ence  to  the  world,  and  daily  enjoyment  of 
Christ’s  presence,  we  cannot  with  unreserved 
affection  unite  in  the  supplication  of  the  bride. 
Tn  is  then  is  the  injunction  of  the  Lord,  Let  him 
that  heareth  say,  Come.  Let  him  learn  that  he 
is  wretched ,  and  miserable ,  and  poor ,  and  blind , 
and  naked ,  and  let  him  come  unto  me  as  of  God 
made  unto  him  wisdom ,  and  righteousness ,  and 
sanctification ,  and  redemption.  Let  him  buy  of 
me  white  raiment  that  he  may  be  clothed,  and 
the  shame  of  his  nakedness  may  not  appear. 
Let  him  ask  of  me  the  influences  of  my  Spirit 
to  renew  him,  and  be  the  subject  of  that 
Spirit’s  never-ceasing  operations.  Let  him  not 
be  contented  to  go  on  in  uncertainty  whether 
heaven  or  hell  be  awaiting,  but  let  him  plead 
with  me  for  the  witness  of  the  Spirit,  which  is 
a  privilege  I  have  promised,  and  which  he 
therefore  ought  neither  to  neglect  to  ask  for, 
nor  hesitate  to  receive.  And  finally,  let  him  so 
live  in  the  contemplation  of  my  glory,  and 


AND  THE  BRIDE. 


179 


labor  to  maintain  such  inward  enjoyment  of 
my  presence,  as  to  be  excited  by  the  foretaste 
to  long  for  the  consummation  of  it.  Such  is 
the  positive  injunction  of  our  Lord  Jesus  Christ, 
to  every  one  that  heareth — an  injunction,  with 
which  we  are  in  general  so  far  from  being 
able  to  comply,  that  we  need  every  encourage¬ 
ment  to  induce  us  to  attempt  it.  He  therefore 
adds, 

III.  A  gracious  invitation:  Let  him  that  is 
athirst  come ,  and  ivhosocver  will ,  let  him  take  of 
the  water  of  life  freely.  By  the  water  of  life  is 
signified  a  glorious  immortality.  As  in  the 
garden  of  Eden,  the  tree  of  life  was  a  sign  or 
pledge  of  happiness  to  Adam,  if  he  had  con¬ 
tinued  in  innocency,  so  the  water  of  life,  flow¬ 
ing  through  the  paradise  in  heaven,  is  an  em¬ 
blem  of  that  eternal  glory  which  Christ,  the 
second  Adam,  has  secured  for  all  who  believe. 
This  seems  to  be  the  meaning  of  the  figure  as 
used  in  the  Revelation.  In  other  parts  of 
Scripture  it  may  represent  more  directly  those 
gracious  influences  of  the  Spirit  which  prepare 
us  for  glory,  and  are  a  foretaste  of  it:  as  in  the 
seventh  chapter  of  St.  John,  ver.  39,  the  living 
water  is  thus  interpreted,  this  he  spake  of  the 
Spirit.  In  which  ever  sense  it  be  taken  it 
is  indifferent,  for  grace  and  glory  mean  the 
same  in  kind;  it  is  manifest  that  whatever  can 
be  conceived  necessary  to  carry  on  and  con¬ 
summate  the  happiness  of  man,  beginning  with 
pardon  and  ending  with  glory;  must  be  looked 
for  amidst  the  streams  of  the  water  of  life.  Is 


180 


INVITATION  of  the  spirit 


lie  a  sinner,  who  must  for  ever  remain  a  stran¬ 
ger  to  peace  except  pardon  be  offered?  then 
the  Lord  offers  pardon  when  he  offers  the 
water  of  life:  for  without  pardon,  no  promise, 
no  assurance,  can  give  him  life.  Is  his  heart 
polluted,  and  are  his  efforts  to  obtain  deliver¬ 
ance  feeble  and  unsuccessful?  then  the  waters 
of  life  shall  flow  in  purifying  streams  through 
his  heart,  imparting  as  they  go  a  vigor  which 
the  world,  and  the  flesh,  and  the  devil  can  never 
withstand.  Is  he  a  spirit  immaterial,  incapable 
of  real  enjoyment  from  earthly  substances? 
then  the  water  of  life  proceeding  out  of  the 
throne  of  God  and  of  the  Lamb,  is  to  be  taken 
as  the  emblem  of  God  the  Spirit,  who  pro¬ 
ceeded  from  the  Father  and  the  Son,  and 
carries  life  and  enjoyment  to  our  spirit,  by 
giving  us  the  knowledge  of  God  and  Christ:  for 
this  is  life  eternal,  to  know  thee  the  only  true 
God ,  and  Jesus  Christ  whom  thou  hast  sent.  Is 
man  an  immortal  Spirit?  then  once  more  we 
have  recourse  to  the  water,  and  remark  that 
it  is  the  water  of  life;  the  happiness  of  the  soul 
who  drinks  it,  shall  knovw neither  intermission 
nor  end:  for  new  waters  are  incessantly  poured 
forth  from  the  fountain,  and  in  one  unbroken 
stream  roll  on  for  ever  and  ever. 

But  to  whom  is  the  invitation  made?  To  him 
that  is  athirst:  Let  him  that  is  athirst  come. 
So  also  he  spake  by  his  prophet,  Ho  every 
one  that  thirsteth  come  ye  to  the  waters. 
Now  a  parched  traveller,  it  might  be  supposed, 
might  very  well  be  satisfied  at  finding  no  con- 


AND  THE  BRIDE. 


181 


dition  required  of  him  but  that  thirst  which 
the  waters  are  calculated  to  quench:  yet  be¬ 
cause  we  have  an  evil  heart  of  unbelief,  which 
would  persuade  us  that  we  neither  hunger  nor 
thirst  after  righteousness;  therefore  it  is  ad¬ 
ded  by  our  Lord,  Whosoever  will ,  let  him  take 
of  the  water  of  life.  Surely  there  is  none  who 
is  at  all  anxious  for  his  salvation  who  can  as¬ 
sert  that  he  is  not  willing  to  have  the  water 
of  life:  but  if  he  be  only  willing  he  may  come 
and  receive  it.  Yea,  whosoever  he  be  that 
willeth,  though  his  repentance  bear  no  more 
proportion  to  his  sins,  than  one  tear  to  the  ocean 
— and  though  his  faith  be  only  as  a  grain  of 
mustard  seed — though  his  conscience  be  black¬ 
ened  with  aggravated  guilt,  and  his  heart  lie 
foul  with  inveterate  pollution,  he  may  come. 
Lastly,  when  the  trembling  petitioner  is  draw- 
ins:  near  to  the  fountain,  and  about  to  ask  the 

O  #  7 

price  at  which  the  water  is  dispensed,  he  is 
answered,  “Take  the  water  °f  lifi  f'eeiy” 
Behold,  it  lies  open  to  all!  Do  you  take  it  freely; 
and  whosoever  will ,  let  him  take  it  freely;  it 
was  dearly  purchased,  but  the  price  is  paid; 
now  therefore  it  cannot  be  bought  bv  you,  or 
if  you  will  buy  it,  it  must  be  without  money  and 
without  price.  He  that  hath  no  money ,  Come  ye, 
buy  and  eat:  yea  come  buy  wine  and  milk  without 
money  and  without  price. 

Let  these  things  suffice  for  the  elucidation 
of  the  three  several  parts  of  the  text;  we  must 
add  in  conclusion  an  observation  or  two  on 
each  of  them. 

16 


182  INVITATION  OF  THE  SPIRIT 

On  the  first,  which  is  Christ’s  declaration  of 
the  desire  of  his  bride  for  him  to  come  to  judg¬ 
ment,  let  us  remember  that  he  will  hear  her 
speedily.  Let  us  recollect  as  often  as  the  years 
come  to  their  close,  that  we  are  one  year 
nearer  to  that  day,  and  that  as  surely  as  we 
have  reached  the  end  of  one  year,  we  shall 
also  witness  the  end  of  time.  Behold  he  comcth 
with  clouds ,  and  every  eye  shall  see  him.  The 
Son  of  man  shall  come  in  his  glory  and  all  the 
holy  angels  with  him.  Then  shall  appear  the 
Son  of  man  in  heaven,  and  then  shall  all  the  tr  ibes 
of  the  earth  mourn ,  and  they  shall  see  the  Son  of 
man  coming  in  the  clouds  of  heaven ,  with  power 
and  great  glory.  And  behold  I  come  quickly ;  he 
which  testifieth  these  things  saith,  Surely  I  come 
quickly.  Beloved  be  not  ignorant  of  this  one 
thing  that  one  day  is  with  the  Lord  as  a  thou¬ 
sand  years ,  and  a  thousand  years  as  one  day. 
But  as  the  days  of  JYoah  were,  so  shall  also  the 
coming  of  the  Son  of  man  be:  for  as  in  the  days 
that  were  before  the  flood,  they  were  eating  and 
drinking,  marrying  and  giving  in  marriage,  until 
the  day  that  JVocih  entered  into  the  ark,  and  knew 
not  till  the  flood  came  and  took  them  all  away ;  so 
shall  also  the  coming  of  the  Son  of  man  be.  It 
will  therefore  be  glorious,  certain,  sudden. 
Then  the  kings  of  the  earth,  and  the  great  men, 
and  the  rich  men,  and  the  chief  captains,  and  the 
mighty  men,  and  every  bond  man  and  every  free 
man,  will  hide  themselves,  in  the  dens  and  in  the 
rocks  of  the  mountains ;  and  say  to  the  rocks  and 
jnQuntains ,  Fall  on  us,  and  hide  us  from  the  face 


and  the  bride. 


183 


of  him  that  sittcth  on  the  throne,  and  from  the 
wrath  of  the  Lamb;  for  the  great  day  of  hts 
wrath  is  come.  Let  all  who  are  unprepared 
believe  these  things  and  awake.  You  are 
swiftly,  though  silently  floating  down  the 
stream  of  time;  the  j^ears  are  passing  away, 
and  you  have  as  yet  done  nothing.  If  time 
waited  for  you,  and  death  would  delay  his  ap¬ 
proach  till  you  were  prepared  for  him,  you 
would  have  something  to  justify  your  negli¬ 
gence;  but  neither  time  nor  death  will  wait 
till  your  half  formed  purposes  of  amendment 
are  completed.  Think  now,  at  the  end  of  the 
year,  to  what  little  purpose  you  have  lived 
hitherto,  and  bless  God  that  he  hath  spared 
you  so  long.  If  it  please  him  that  you  should 
enter  upon  another  year,  be  prepared.to  begin 
it  with  new  purposes  and  new  views,  that  you 
may  be  able  to  say,  at  the  beginning  of  such  a 
year,  1  thought  on  my  ways,  and  turned  my  feet 
unto  thy  testimonies.  I  made  haste  and  delayed 
not  to  keep  thy  commandments. 

2.  From  the  consideration  of  the  injunction 
of  our  Lord  that  all,  and  especially  his  people, 
should  not  only  be  looking  for,  but  hastening  to 
his  coming,  let  us  reason  with  our  unbelieving 
hearts,  and  rouse  them  to  ardor  that  we  may 
really  long  for  his  appearance.  Simon,  son  of 
Jonas,  lovest  thou  me?  said  Christ  to  Peter.  So 
might  he  say,  Thou  that  scarcely  ever  thinkest 
with  delight  on  the  great  day  when  J  shall 
call  thee  to  my  presence,  art  thou  sure  that 
thou  lovest  me?  Let  us  look  into  our  hearts. 


184 


INVITATION  OF  THE  SPIRIT 


Is  it  the  fear  of  death  that  throws  a  shade  over 
our  brightening  prospects?  Do  the  waters  of 
Jordan,  through  which  we  must  pass  to  the 
promised  land,  chill  our  ardor?  Thanks  he  to 
God ,  he  hath  given  ns  the  victory  through  our 
Lord  Jesus  Christ;  who  hath  himself  risen, 
the  pledge  and  pattern  of  our  resurrection. 
Is  it  a  doubt  about  our  acceptance?  then 
let  us  confirm  our  hopes  by  presenting  to 
our  minds  the  perfect  freeness — the  unbound¬ 
ed  fulness  of  the  promises — God’s  faithfulness 
in  his  word — and  Christ’s  unchangeabieness. 
Is  a  want  of  preparation  urged  by  you  as  a  rea¬ 
son  for  being  unable  to  long  for  his  coming? 
Remember  that  though  indeed  none  are  in 
themselves  meet  for  the  inheritance,  yet  in 
Christ  your  right  to  it  is  as  certain  now  as  it 
ever  can  be.  Lei  us  then  be  stirred  up  to  be 
more  alive  to  the  certainty  of  these  eternal 
realities;  to  leave  the  world  behind  us;  to  tread 
as  on  the  verge  of  eternity;  waiting  for  the 
happy  moment  that  shall  bring  us  into  the 
presence  of  our  Savior  and  Lord. 

3.  Lastly,  in  reference  to  the  invitation  let 
us  once  more  turn  to  the  careless  and  ask,  how 
long  will  ye  harden  your  hearts?  Will  ye  still 
be  deaf  alike  to  hear,  whether  God  calls  to 
you  out  of  the  whirlwind,  or  speaks  to  you  in 
the  softer  breath  of  mercy?  Has  God  thun¬ 
dered,  and  will  you  not  take  warning;  or  shall 
the  Savior  invite,  and  will  you  not  hearken? 
The  approach  to  the  tree  of  life ,  was  guarded 
by  the  sword  of  the  flaming  Cherubim,  but  t© 


AND  THE  BRIDE. 


185 


the  water  of  life  Christ  himself  stands  ready  to 
conduct  you;  but  die  without  him,  and  you  are 
excluded  for  ever  Ifthe  water  of  life  be  con¬ 
tinued  a  little  in  this  life,  by  the  tears  of  peni¬ 
tence,  is  it  not  better  to  say,  What  God  giveth 
me  shall  I  not  drink  it,  rather  than  to  be  found 
even  in  this  life  to  taste  some  drops  of  that 
cup  of  trembling  which  I  must  forever  drink? 
What  may  be  your  determination,  it  is  not 
for  me  to  predict;  but  wdietherye  will  hear 
or  w'hether  ye  will  forbear,  say  not  now,  say 
not  at  the  last  day  that  you  might  not  have 
received  the  tree  of  life  freely.  I  pray  God 
to  prepare  your  hearts  by  his  grace,  that 
with  the  residue  of  Christ’s  elect,  you  may 
be  able  to  say  when  he  proclaims  his  coming, 
Amen;  even  so,  come  Lord  Jesus. 


*16 


SERMON  XI. 


2  CORINTH'IANS  V,  17. 

lj'cmy  man  he  in  Christ ,  he  is  a  new  creature: 
old I  things  are  passed  away;  behold ,  cdl  things 
are  become  new. 

There  are  few  subjects  so  imperfectly  under¬ 
stood  by  Christians,  as  the  doctrines  of  their 
own  religion:  other  branches  of  science  are 
cultivated  with  care;  and  the  want  of  a  certain 
degree  of  acquaintance  with  them  is  supposed 
to  argue  a  defect,  either  of  education  or  of  in¬ 
tellect;  but  ignorance  of  the  Bible  is  attended 
with  no  disgrace. 

Were  we  now  in  the  predicament  of  our 
forefathers  who  were  debarred  the  free  use 
of  Scripture  by  the  obstacles  of  a  foreign  lan¬ 
guage,  such  ignorance  would  excite  less  sur¬ 
prise;  but  happily  the  period  of  Romish  bigotry 
is  past — the  sacred  volume  is  now  accessible — 
and  the  small  degree  of  literature  necessary  for 
understanding  it  has  descended  to  the  lowest 
classes  of  Society.  It  might  therefore  be  rea¬ 
sonably  expected  of  us  all,  that  we  should  be 


ON  THE  NEW  CREATURE. 


187 


not  merely  acquainted  with  the  facts  recorded 
•  in  Scripture,  but  able  to  discern  the  distinguish¬ 
ing  features  of  that  way  of  salvation  which  is 
pointed  out  in  it.  The  want  of  such  discrim¬ 
inating  knowledge  of  the  peculiar  nature  oi 
the  Gospel,  leaves  us  exposed,  either  to  the 
attacks  of  unbelievers,  who  would  challenge 
us  to  shew  what  greater  evidence  there  is  for 
believing  this  religion  to  be  of  God  than  anoth¬ 
er,  or  to  the  still  greater  danger  of  self-deceit. 
Hence  it  is  of  importance  that  we  set  before 
you  from  the  words  of  the  text  first,  the  state 
of  a  real  Christian;  secondly,  the  evidence  of 
his  being  in  that  stale. 

I.  The  state  of  a  real  Christian,  or  his  situa¬ 
tion  in  reference  to  God,  is  thus  expressed  by 
the  Apostle,  he  is  in  Christ.  To  be  a  Chris¬ 
tian  is  not  to  have  been  born  in  a  Christian 
country  and  of  Christian  parents — to  have  re¬ 
ceived  the  sacramental  ordinances  of  baptism 
and  the  Lord’s  supper — and  to  live  a  moral 
and  honest  life,  but  it  is  to  be  in  Christ;  the 
strength  and  peculiarity  of  which  expression 
suggests  the  idea  of  a  state  very  different  in 
nature  and  importance  from  the  mere  external 
possession  of  Christian  privileges,  or  the  per¬ 
formance  of  relative  duties.  To  illustrate  the 
meaning  of  this  expression  let  us  contrast  it 
with  our  state  as  we  are  in  Adam,  partaking 
of  his  guilt,  and  inheriting  his  corruption.  Gocl 
in  his  covenant  engagements  with  Adam  treat¬ 
ed  with  him  as  with  the  head  and  representa¬ 
tive  of  mankind.  Adam  fell,  and  with  him  fell 


188 


ON  THE  NEW  CREATURE. 


the  whole  human  race;  every  Individual  as  he 
comes  into  the  world  being  now  considered  by 
God  as  involved  in  the  first  transgression. 
Hence  the  natural  condition  of  men,  whether 
their  lives  be  more  or  less  stained  with  actual 
wickedness,  is  a  state  of  guilf,  as  w'ell  as  de¬ 
pravity,  at  its  very  beginning.  “We  are  by 
nature  the  children  of  wrath.”*  Such  is  our’ 
state  in  Adam. 

In  this  state  all  of  us  remain  who  have  not 
turned  unto  God  from  the  world.  To  be  in 
Christ,  is  to  be  related  to  him  in  the  same  sense 
as  we  were  said  to  be  related  to  Adam;  and 
tne  blessings  flowing:  from  the  former  relation 

o  o  # 

correspond  to  the  miseries  of  the  latter.  For 
as  those  that  are  in  Adam  are  considered  by 
God  as  partakers  of  his  guilt,  independently  of 
any  disobedience  of  their  own,  so  those  that 
are  in  Christ  are  regarded  by  God  as  partaking 
of  Christ’s  merit,  and  possessed  of  a  justifying 
righteousness  in  him,  independently  of  any 
previous  obedience  of  their  own.  And  again, 
as  those  that  are  in  Adam  receive  from  him  at 
their  natural  birth,  an  entire  depravity  of  na¬ 
ture,  so  those  that  are  in  Christ  receive  from 
him  the  renovation  of  their  nature.  Over  the 
former,  the  anger  of  an  offended  God  is  contin¬ 
ually  suspended,  and  will  fall  on  them  with 
overwhelming  weight  if  they  die  unchanged; 
©n  the  latter,  the  blessings  of  a  gracious  God 

*  Jj,  S'. 


/ 


ON  THE  NEW  CREATURE. 


189 


rest  perpetually.  His  protecting  Providence, 
his  influencing  Spirit,  his  tenderest  compassion 
and  everlasting  love  are  secured  to  them  for 
time  and  for  eternity.  He  looks  upon  them  as 
free  from  guilt,  innocent  in  Christ’s  innocence, 
and  righteous  in  Christ’s  righteousness;  and 

t  9  O  o  # 

will  give  them  the  reward  of  his  merits  when 
they  die. 

Those  who  do  not  attend  to  the  Scripture 
account  of  this  subject  are  more  accustomed  to 
consider  God  as  dealing  immediately  with  our¬ 
selves  than  as  in  Adam.  It  will  be  of  use 
therefore,  to  contrast  our  state  in  Christ  with 
what  may  be  called  the  being  in  ourselves.  In 

v  O 

whatever  degree  we  depend  on  our  own  works 
for  recommending  us  to  the  divine  favor,  or 
imagine  the  ability  to  be  holy  is  originally  in 
ourselves,  in  that  degree  a  mediator  becomes 
unnecessary  for  us.  We  transact  our  own  af¬ 
fairs  with  God — we  stand  on  our  own  founda¬ 
tion;  and  God  deals  with  us  accordingly.  He 
beholds  us  under  that  law  of  works  which  re¬ 
quires  perfect  obedience,  and  when  once  we 
fail  of  absolute  perfection  passes  sentence  on 
us  as  condemned  criminals.  Alas!  how  sad 
and  pitiable  is  the  condition  of  natural  men! 
chiefly  pitiable  because  they  know  not  their 
case.  He  that  keepeth  the  whole  law  and  qf- 
fendeth  in  one  point  is  guilty  of  all.  One  act 
of  dishonesty  brands  a  man  a  thief;  and  one 
transgression  of  the  divine  law  exposes  to  its 
condemning  sentence,  though  they  will  not  be¬ 
lieve  it. 


190 


ON  THE  NEW  CREATURE. 


The  state  of  those  who  have  fled  from  this 
danger,  to  be  found  in  Christ,  is  to  be  contrast¬ 
ed  with  the  former,  in  this  particular,  that  God 
no  longer  deals  with  them  immediately  in  their 

o  </ 

own  persons.  The  whole  method  of  his  pro¬ 
ceedings  towards  them  is  changed — he  regards 
them  in  a  new  light — adopts,  and  adheres  to 
a  new  system  respecting  them.  He  always 
thinks  of  them  as  in  Christ — overlooks  what 
they  are  in  themselves — all  he  gives  to  them, 
all  he  receives  from  them  is  through  Christ, 
who  is  now  the  sole  channel  of  grace,  and  the 
repository  of  spiritual  blessings.  Once-  he 
looked  to  them  for  merit;  now  he  looks  for  it 
in  Christ — once  he  remembered  their  sins,  but 
he  has  now  forgotten  them — formerly  every 
blessing  was  suspended  upon  the  performance 
of  conditions,  but  now  all  is  freely  given,  or 
freely  promised,  and  every  promise  not  left 
conditional,  but  made  and  secured  in  Christ. 
There  is  no  longer  any  uncertainty  hanging 
over  those  that  are  in  Christ,  whether  at  the 
end  of  life  they  shall  be  accepted  or  rejected: 
for  already  are  they  pardoned  and  justified — 
already  are  they  made  the  children  of  God  by 
adoption — already  they  are  at  peace,  and  have 
everlasting  life. 

If  Christ  is  worthy,  then  are  they  worthy. 
Did  the  Son  of  God  fulfil  the  1  avv  in  their 
stead,  and  thus  obtain  righteousness?  then  they 
also  are  perfectly  righteous  in  the  righteous¬ 
ness  of  Christ.  Was  he  filled  with  the  Spirit? 
then  shah  they  also  receive  the  anointings  of 


ON  THE  NEW  CREATURE. 


191 


the  Holy  O  ne.  Did  he  rise  from  the  grave, 
and  ascend  to  his  glory?  then  they  shall  rise 
and  dwell  with  him  in  heavenly  places,  and 
walk  with  him  in  white,  and  sit  with  him  on 
his  throne,  and  reign  with  him  for  ever  and 
ever. 

The  peculiar  term  in  Christ  is  borrowed 
from  one  or  other  of  the  following  circum¬ 
stances.  Cities  of  refuge  were  appointed 
among  the  Jews  with  this  design,  that  he  who 
had  been  guilty  of  manslaughter  might  escape 
to  one  of  them  and  be  safe.  These  cities  are 
emblems  of  the  Savior.  Whoever,  conscious 
of  his  desert  of  eternal  death,  flees  with  broker*- 
ness  of  heart  to  him,  is  in  Christ  safe  from  the 
punishment  of  all  his  past  iniquities.  Again, 
as  a  sheep  in  a  fold,  so  is  a  sinner  in  Christ.* 
It  is  not  the  manner  of  a  good  shepherd  to 
cast  off  every  untractable  sheep  and  send  it 
astray  in  the  wilderness,  but  to  bear  with  it, 
and  correct  it,  and  feed  it  with  the  rest;  so 
those  that  are  in  Christ  are  not  cast  off  from 
God  for  their  sins  of  infirmity,  but  made  to 
cease  from  them — not  given  up  to  the  power 
of  Satan,  but  strengthened  to  conflict  with  him, 
and  brought  safely  from  this  and  every  other 
danger  to  their  everlasting  inheritance  in  the 
heavens.  This, the  attentive  hearer  will  observe, 
is  the  Christian  doctrine  of  Justification  by  faith 
in  Christ.  Now  our  text  points  out  the  conse¬ 
quences  flowing  from  this  doctrine,  and  com¬ 
pletely  obviates  all  the  objections  that  are 

*  John  x. 


I 


192  ON  THE  NEW  CREATURE. 

raised  against  it  as  unfriendly  to  morality. 
The  Scriptures  provide  sufficient  for  sinners 
in  Christ,  through  faith.  It  brings  them  into 
a  state  of  friendship  and  favor  with  God,  but 
does  not  then  leave  them  to  themselves;  the 
Holy  Spirit  is  then  vouchsafed  to  be  a  Sanc¬ 
tifier  and  Comforter,  and  to  prepare  the  jus¬ 
tified  soul  for  communion  with  the  holy  God. 
As  it  may  possibly  be  an  inquiry  in  your  minds 
whether  you  be  in  Christ,  many  of  you  having 
scarcely  a  reason  for  believing  that  you  are, 
and  yet  unwilling  to  believe  that  you  are  not, 
we  must  attempt  the  determining  of  this  crit¬ 
ical  question  by  considering, 

II.  What  are  the  proper  evidences  of  our 
having  made  the  transition  from  ourselves  to 
Christ.  “If  any  man  be  in  Christ,  then  he  is  a  new 
creature:  old  things  are  passed  away:  behold ,  all 
things  are  become  new.” 

Here  is  a  twofold  evidence;  there  has 
been  a  divine  operation  upon  him ,  and  an 
universal  change  in  him. 

_  #o 

1.  There  is  a  divine  operation  upon  him ,  for 
he  is  a  new  creature,  or  as  it  is  in  the  orig¬ 
inal,  a  new  creation.  Creation  is  the  work 
of  God,  he  only  can  call  into  being  that  which 
had  no  previous  existence,  and  bid  that  be 
which  before  was  not.  Religion  in  the  heart 

m  O  % 

is  not  the  effect  of  our  own  reason  acting 
by  itself,  or  the  consequence  of  moral  per¬ 
suasion,  but  it  is  a  work  wrought  by  the 
immediate  supernatural  power  of  God  the 
Holy  Ghost.  We  call  it  supernatural,  be- 


ON  THE  NEW  CREATURE.  1931 

cause  it  is  not  one  of  those  effects  which 
God  works  upon  all,  in  the  natural  course 
of  things,  nor  does  it  resemble  God’s  natural 
gifts  bestowed  equally  upon  all,  but  it  is  pecu¬ 
liar  to  those  that  are  in  Christ,  and  takes 
place  on  their  union  to  him.  A  new  heart  will 
/  give  you ,  and  a  new  spirit  will  I  put  within  you , 
is  the  promise  of  God  by  Ezekiel.*  And  I 
will  take  away  the  stony  heart  out  of  your  flesh , 
and  I  will  give  you  a  heart  of  flesh;  and  I  will 
pul  my  Spirit  within  you ,  and  cause  you  to  walk 
in  my  statutes;  and  ye  shall  keep  my  statutes  and 
do  them.  Here  the  necessity  of  a  new  heart, 
and  of  the  exertion  of  Divine  power  to  produce 
it,  are  expressed  in  the  plainest  terms.  In 
other  passages  the  same  truth  is  conveyed 
with  equal  plainness.  St.  Paul,  addressing 
the  Ephesians,  compares  the  power  of  God  in 
making  us  new  creatures,  to  that  whereby  he 
raises  the  dead:  You  hath  he  quickened  who 
were  dead  in  trespasses  and  sins;  and  in  the 
second  Epistle  to  the  Corinthians,  it  is  likened 
•to  that  act  of  creation  which  brought  light  out 
of  the  original  darkness,  God  who  commanded 
the  light  to  shine  out  of  darkness  hath  shined  into 
our  hearts.  These  passages  furnish  us  with  an 
incontrovertible  truth  that  there  is  a  certain 
period  in  the  life  of  every  true  Christian  at 
which  he  becomes  the  subject  of  an  inward 
change,  the  effect  of  the  power  of  God,  not 
that  it  can  be  known  by  any  momentary  feeling 
when  the  hand  of  God  is  upon  us>  as  the  in- 

*  Chap,  xsirijS?.- 

f  7 


194 


ON  THE  NEW  CREATURE. 


spired  prophets  could  know,  but  only  the  real¬ 
ity  of  such  a  change  is  certainly  capable  of 
being  ascertained.  It  began  perhaps  in  fear — 
it  was  attended  with  faint  resolutions  to  amend 
— and  then  by  various  steps  it  ended  in  a  cor¬ 
dial  application  to  Christ,  and  an  unreserved 
self-dedication  to  God.  Yet  all  this  perhaps 
took  place  by  imperceptible  degrees.  When 
the  morning  succeeds  the  night,  light  and  dark¬ 
ness  are  blended  in  continually  different  pro¬ 
portions,  so  that  we  cannot  say  when  night  is 
ended,  and  the  day  begins. 

It  k  scarcely  necessary  to  be  observed  that 
no  change  takes  place  in  the  original  constitu¬ 
tion  of  our  minds,  by  our  becoming  new  crea¬ 
tures — no  new  faculty  is  introduced  into  the 
soul,  nor  mental  power  super-added,  but  a  new 
turn  and  direction  is  given  to  the  passions  we 
already  possess. 

2.  This  will  be  more  apparent  if  we  consider 
that  universal  change  which  ensues  in  the  heart 
and  life.  If  any  man  be  in  Christ,  old  things 
are ‘passed  away;  behold,  all  things  are  become 
new.  The  change  in  the  conduct  is  in  most 
cases  remarkable.  Observe  how  all  the  grosser 
habits  of  evil  are  cast  off,  and  &we  succeeded  by 
opposite  virtues:  if  the  man  has  been  dishonest, 
he  becomes  upright;  if  a  drunkar  d,  he  becomes 
temperate;  the  sensualist  grows  chaste;  the 
churl  liberal;  the  proud  man  humbl.e;  the  vain 
man  modest;  the  backbiter  charitabh  and  the 
malicious,  envious,  and  deceitful,  kinc1?  gener¬ 
ous,  and  sincere. 


ON  THE  NEW  CREATURE. 


195 


There  is  a  change  of  conduct  towards  God . 
Once  he  presumed  to  pass  the  sabbath  as  he 
pleased;  to  sanctify  or  profane  it — to  be  absent 
from  the  house  of  prayer  or  to  visit  it,  as  most 
suited  his  convenience  or  inclination:  but  now 
he  cautiously  excludes  both  business  and 
amusement  from  it,  and  dedicates  the  whole  to 
holy  exercises.  He  will  not  occasion  others, 
even  heathens,  to  violate  the  sabbath  by  giving 
them  secular  employments  which  are  unneces¬ 
sary,  because  God’s  commands'  are  equally 
binding  on  them  as  on  us;  and  therefore  we 
are  enjoined  to  give  rest  on  that  day  to  the 
stranger  that  is  within  our  gales.  Once  he 
could  live  without  secret  prayer,  or  satisfy  his 
conscience  with  the  dull  repetition  of  a  form; 
but  he  now  regards  prayer  as  one  of  the  most 
important  employments  of  life.  The  word  of 
God  heretofore  lay  neglected;  but  henceforth 
it  is  daily  perused  for  the  purposes  of  spiritual 
instruction.  His  views  of  himself  are  become 
new.  He  will  not  now  be  heard  speaking  of 
the  goodness  of  his  heart,  or  justifying  his  de¬ 
fects,  or  presuming  upon  his  comparative  in¬ 
nocence  for  recommending  him  to  God,  but 
with  deep  self-abasement  acknowledging  his 
desert  of  God’s  wrath,  yet  resting  his  steady 
hopes  on  the  atonement  of  Jesus  Christ. 

With  respect  to  the  world  and  its  pleasures, 
he  has  done  with  them:  without  retiring  from 
his  station  in  society,  or  the  duties  attending  it, 
he  withdraws  from  that  pursuit  of  riches  and 
distinction  in  which  others  place  their  happi- 


19& 


©N  THE  NEW  ©REATUR& 


ness;  and  he  will  never  willingly  countenanEe 
the  dissipation  of  the  world  by  his  own  pres¬ 
ence  and  example.  On  the  earth  it  is  his  pro¬ 
fession  to  be  a  stranger  and  pilgrim:  his  heart 
is  in  a  better  country,  his  affections  are  set  on 
things  above,  and  his  treasure  deposited  there; 
and  when  obliged  to  mix  with  the  world,  it  is 
his  purpose  and  prayer  to  be  kept  unspotted 
from  it;  to  grow  in  holiness,  looking  for  and 
hastening  to  the  coming  of  the  great  day  of  God. 
Let  us  observe  his  relative  conduct. 

To  the  man  who  is  in  Christ  a  new  creature, 
the  government  of  his  temper  becomes  an 
object  of  serious  attention:  for  according  to 
his  new  views  all  disorders  of  the  temper  must 
he  considered  as  arising  from  pride,  prejudice, 
or  discontent,  and  therefore  unbecoming  a 
Christian.  He  therefore  labors  to  be  poor  in 
spirit,  meek,  forgiving;  patiently  bearing  with 
the  perverseness  and  obstinacy  of  those  with 
whom  he  has  to  deal,  and  he  will  really  love 
and  pray  for  those  who  injure  or  speak  evil  of 
him. 

In  conversation  with  others  the  man  who  is 
in  Christ  a  new  creature,  will  never  think  of 
defiling  his  lips  with  an  indecent  allusion,  though 
veiled  in  ambiguity;  because  he  knows  it  is 
equally  detestable  to  God,  and  more  dangerous 
to  men  than  the  open  language  of  impurity. 
On  the  contrary,  he  hath  so  learned  Christ,  as 
to  be  pure  in  heart,  and  will  therefore  seldom 
fail  to  testify  his  abhorrence  of  any  thing  of 
this  nature.  He  defends  the  ways  of  the 


ON  THE  NEW  CREATURE. 


197 


righteous,  and  shews  a  decided  preference  for 
their  company,  yet  even  with  the  world  he  is 
not  morose,  or  forbidding — he  is  serious,  but 
not  severe — pitying  sinners,  but  not  despising 
them — an  opposer  of  all  sin,  but  especially  of 
his  own. 

With  respect  to  what  he  has  in  his  own 
power,  he  does  not  conceive  himself  at  liberty 
to  use  his  time,  fortune,  or  influence  as  may 
suit  his  humor;  but  bearing  in  mind  that  he  is 
not  a  master,  but  a  steward  of  these  things,  he 
prepares  for  the  strict  account  of  his  steward¬ 
ship  which  he  must  give  at  the  end  of  life  be¬ 
fore  the  tribunal  of  God.  H  is  fortune  there¬ 
fore  will  not  be  all  spent  in  vanity,  while  there 
are  any  poor  in  the  world  who  have  a  claim 
upon  him  by  their  misery,  or  any  ignorant 
whose  spiritual  benefit  may  be  any  way  pro¬ 
moted  by  a  proper  application  of  pecuniary  aid; 
nor  will  his  time  be  devoted  to  excess  of  busi¬ 
ness,  nor  trifled  away  in  unnecessary  amuse¬ 
ments,  but  he  will  employ  all  in  the  wTay  that 
shall  appear  most  to  conduce  to  the  glory  of 
God  and  the  benefit  of  mankind.  Such  a  con¬ 
duct  will  undoubtedly  subject  him  to  the 
charge  of  singularity  and  preciseness;  but  un¬ 
concerned  at  the  opinions  of  men,  he  determines 
neither  to  be  guided  by  the  customs  nor  max¬ 
ims  of  the  world,  but  simply  to  follow  the 
word  of  God  as  an  all-sufficient  rule  of  life.  In 
short,  if  any  man  be  in  Christ,  he  is  altogether 
another  man,  old  things  are  passed  away;  behold , 
all  things  are  become  new . 

*17 


198 


6n  the  new  creature. 


Still  there  may  appear  to  some  to  be  nothing 
extraordinary  in  all  this — nothing  but  what  any 
man  may  accomplish  by  his  own  efforts.  We 
should  consider  therefore  the  change  of  heart 
or  inward  disposition  which  preserves  the  al¬ 
teration  .visible  in  the  life.  A  new  heart  will  / 
give  yon,  said  God,  in  a  passage  before  refer¬ 
red  to.  To  the  same  effect  are  St.  Paul’s 
words*  Put  off  the  old  man  which  is  corrupt 
according  to  the  deceitful  lusts,  and  be  renewed 
in  the  spirit  of  your  mind;  and  again,  Be  ye  not 
conformed  to  this  world,  but  be  ye  transformed 
by  the  renewal  of  your  mind *  Here  is  a  certain 
change  spoken  of,  perfectly  distinct  from  a 
reformation  of  life,  however  extensive  that 
reformation  be;  such  a  change  of  the  heart  as 
presupposes  its  evil  condition,  and  that  though 
we  retain  our  natural  faculties,  the  heart  is  in  the 
most  abject,  corrupted,  and  forlorn  condition — 
with  all  the  passions  affecting  objects  which  are 
either  false  or  dangerous.  This  is  it  which 
renders  a  new  creation  necessary;  there  must 
be  a  new  disposition  of  the  heart.  The  bent  of 
the  will,  the  direction  of  the  passions,  the 
habitual  principles,  motives,  and  ends,  must  be 
different  from  what  they  were  before;  the  taste 
and  inclination  must  be  different,  the  whole 
state  and  nature,  in  short,  different.  Here  is 
the  w’ork  of  God!  man  cannot  teach  the  soul; 
but  it  is  upon  it,  that  God’s  new  creating  influ¬ 
ence  is  principally  exerted,  and  the  result  forms 
a  wide  line  of  discrimination  between  a  divide 

*  Rom.,  xttj 


ON  THE  NEW  CREATURE. 


199 


work  upon  the  soul  and  mere  human  efforts. 
The  moving  principle  of  the  new-created  soul 
in  all  that  it  does  in  a  moral  point  of  vie  a,  has 
no  longer  a  regard  to  character,  or  the  advan  e- 
ment  of  temporal  interest,  nor  even  the  fear  of 
hell  merely,  and  hope  of  heaven,  though  it  is 
very  powerfully  influenced  by  these;  tor  all 
these  are  no  more  than  the  motives  which 
naturally  impel  every  man  to  action,  and  may 
exist  where  the  heart  is  in  its  native  unregen- 
erate  state,  but  its  moving  principle  is  love — the 
love  of  God,  which  an  unregenerated  man 
never  felt. 

The  love  of  Christ  constraineth  us,  says  St. 
Paul.  We  serve  God,  not  as  slaves,  but  as 
children;  our  motive  is  the  love  we  bear  him, 
and  our  end  his  glory.  We  would  not  be  as 
persons  who  are,  so  to  speak,  making  a  hard 
bargain,  and  who  would  know  the  precise 
quantity  of  virtue  necessary  for  salvation,  but 
we  wish  to  serve  him  with  the  full  flow  of 
affection — to  offer  up  to  him  hearts  glowing 
with  gratitude  and  love — and  to  have  body, 
soul,  and  spirit  unreservedly  dedicated  to  his 
service.  There  is  also  in  the  renewed  heart  a 
love  to  holiness,  which  was  once  the  object  of 
its  dislike.  This  attachment  to  holiness  is  not 
therefore  merely,  as  it  is  necessary  to  salvation; 
but  because  it  suits  our  renewed  taste.  It  is 
therefore  superior  to  all  legal  considerations. 
If  on  a  sudden  we  should  discover  that  there 
is  no  place  of  punishment  or  reward,  our  pur¬ 
suit  of  holiness  would  not  be  given  up;  because* 


200 


ON  THE  NEW  CREATURE. 


through  the  renovation  of  our  minds,  it  is  from 
choice  and  deliberate  preference  that  vve  would 
be  holy.  We  act,  not  from  a  calculation  of 
loss  and  gain  resulting  from  the  practice  of 
holiness,  but  from  a  real  liking  to  the  thing 
itself. 

In  conformity  to  the  same  principle  we  in¬ 
quire  not  how  far  we  may  indulge  ourselves,  nor 
determine  to  have  every  thing  respecting  right 
and  wrong  proved  to  a  demonstration,  that  we 
may  advance  to  the  very  limits  of  what  is  law¬ 
ful,  but  we  stand  at  a  distance,  and  abstain  as 
carefully  from  temptation  as  from  sin  itself: 
thus  the  hatred  of  sin  implanted  in  our  new 
nature  discovers  itself  by  leading  us  to  avoid 
all  that  may  lead  to  it.  All  this  forms  a  mani¬ 
fest  distinction  between  regeneration  and  out¬ 
ward  reformation,  because  it  proves  the  dis¬ 
position  to  be  altered.  Natural  men  may  be 
conceived  to  do  outwardly  all  that  the  purest 
saints  can  perform;  but  what  man  loves  God 
and  holiness  from  seeing  them  to  be  intrinsically 
amiable,  or  hates  sin  from  feeling  it  to  be 
essentially  detestable,  except  the  man  in  whose 
heart  the  Spirit  has  begun  to  draw  the  linea¬ 
ments  of  the  divine  image? 

One  or  two  instances  may  be  added  to  illus¬ 
trate  the  change  that  has  taken  place,  in  the 
new-created  heart.  Persons  of  strict  and 
serious  piety  are  often  asked  why  they  abstain 
from  most  of  the  amusements  to  which  the 
world  are  so  attached,  and  thev  are  called 

7  J 

upon  to  shew  the  harm  of  them.  Without 


ON  THE  NEW  CREATURE. 


201 


undertaking  to  prove  the  unlawfulness  of  them 
the  Christian  can  always  reply,  When  I  was  a 
child  I  spake  as  a  child ,  1  understood  as  a  child , 
I  thought  as  a  child;  but  when  I  became  a  man  / 

rj 

put  away  childish  things.  He  once  found  his 
pleasure  in  such  things,  and  was  very  unwilling 
to  be  deprived  of  them,  but  since  he  has  be¬ 
come  a  new  creature,  he  has  lost  all  taste  and 
relish  for  them,  and  can  now  be  satisfied  only 
with  divine  and  spiritual  enjoyments. 

Another  circumstance  worthy  of  observation, 
is  the  manner  in  which  we  treat  the  sins  of 
others.  There  are  some  sins,  which,  in  the 
opinion  of  some,  are  less  injurious  to  society 
than  others,  such  as  intoxication,  impurity.  A 
natural  man  hearing  of  instances  of  these  in 
others,  not  thinking  or  caring  what  view  God 
has  of  these  things,  will  either  make  a  matter 
of  mirth  of  them,  or  at  least  smile  at  what  he 
hears  of  this  nature,  as  if  it  rather  amused  than 
grieved  him.  Thus,  with  an  outward  conduct, 
correct  possibly  and  unblamable,  he  betrays  the 
wickedness  and  unregeneration  of  his  heart,  by 
smiling  at  that  at  which  God  frowns. 

The  really  good  man,  besides  possessing  a 
quick  sensibility  for  God’s  honor,  is  endued  with 
a  similarity  of  sentiment  with  the  Deity,  and 
can  therefore  take  no  pleasure  in  that  which 
offends  God,  and  subjects  his  fellow  creatures 
to  everlasting  misery. 

Examine,  then,  your  ownselves  brethren; 
prove  your  ownselves.  Review  the  text  and 
ask,  are  ye  new  creatures?  If  the  question 


202  ON  THE  NEW  CREATURE. 

appear  strange  to  you — if  the  whole  idea  of 
the  thing  seem  novel,  or  as  it  is  to  some  ludi¬ 
crous,  you  need  not  reply;  you  have  manifestly 
not  experienced  the  new  creation.  On  what 
then  do  you  ground  your  hopes  of  salvation^* 
You  say  that  you  discharge  your  relative 
duties — doing  as  you  would  be  done  by — 
giving  to  all  their  due — that  you  are  no 
extortioner,  no  adulterer,  no  slanderer — hav¬ 
ing  failings,  but  not  worse  in  general  than 
others;  but  all  this  is  of  no  consequence  in 
the  present  inquiry;  therefore  the  question 
recurs,  are  ye  new  creatures?  What  though 
you  are  kind  parents,  dutiful  children,  faith¬ 
ful  friends,  charitable  neighbors,  honorable 
in  mercantile  concerns,  in  short,  entirely  cor¬ 
rect  in  ail  social  and  relative  duties:  nay, 
that  you  wait  upon  God  in  public  and  pri¬ 
vate,  and  are  regular  at  his  house  and  table; 
of  what  use  will  it  all  be  in  the  matter  of 
your  salvation,  if  there  be  not  something 
more,  if  there  be  not  a  new  creation  of 
your  hearts?  In  Christ  Jesus ,  says  St.  Paul, 
neither  circumcision  availeth  any  thing  nor  uncir¬ 
cumcision ,  but  a  new  creature.  Neither  is  the 
necessity  of  this  change  to  be  found  in  the 
Epistles  alone,  of  the  obscurity  of  which  some 
are  pleased  to  complain  who  have  no  inclina¬ 
tion  to  study  them;  our  Savior  Christ  himself 
has  set  forth  the  same  things  with  equal  strict¬ 
ness,  when  he  said  to  Nicodemus,  Except  a  man 
be  born  again ,  he  cannot  see  the  kingdom  of  God. 
And,  Marvel  not  that  I  said  unto  thee ,  Ye  must 


ON  THE  NEW  CREATURE.  203 

be  born  again.  And  where  is  this  change  to  be 
wrought  on  us  except  on  this  side  the  grave? 
Death  cannot  itself  alter  the  habitual  temper, 
nor  will  God  exert  his  power  on  the  soul  which 
has  lost  the  opportunities  which  were  offered 
in  this  world!  As  the  tree falleth ,  so  it  lieth.  He 
that  is  unjust  let  him  be  unjust  still;  he  that  is 
filthy  let  him  be  filthy  still.  If  a  man  die,  not 
born  again,  let  him  not  expect  to  rise  a  new 
creature  from  the  grave. 

Then  be  persuaded  of  your  danger  my 
dear  brethren.  Awake  from  delusion  and  turn 
your  thoughts  inward.  Deceive  not  yourselves 
with ‘supposing  that  morality  is  holiness,  or 
that  a  reformation  in  the  life  is  equivalent 
to  a  divine  transformation  of  the  heart.  If 
you  would  follow  the  saints  of  God,  you 
must  with  them  enter  in  at  the  straight  gate , 
and  walk  the  narrow  road ,  and  experience 
with  them,  the  heart  renewing  energies  of 
the  Holy  Ghost.  Let  not  the  pleasures  of 
this  world  tempt  you  to  defer  the  consider¬ 
ation  of  it  to  another  season:  for  it  may  be 
that  on  your  death  bed  this  passage  shall 
recur,  and  you  will  then  regret  that  you 
had  not  earlier  yielded  to  the  convictions 
which  it  must  have  produced.  If  any  with 
reasonable  alarm  are  inquiring  what  is  to  be 
done?  the  answer  is,  Believe  in  the  Lord 
Jesus  Christ;  for  since  the  new  creation  of 
the  soul  is  the  effect  of  our  being  in  Christ, 
the  first  step  in  the  way  of  salvation  is  to 
apply  to  him:  and  happy  is  it  for  us,  that 


204 


ON  THE  NEW  CREATURE. 


to  warrant  us  to  expect  his  grace  no  pre¬ 
vious  merit  is  necessary.  The  way  is  open, 
the  gift  is  free,  the  invitation  is  couched  in 
terms  of  unbounded  fulness.  Wait  not  till 
your  hearts  are  better,  but  apply  at  once 
to  the  Savior  and  you  shall  be  created  in 
Christ  Jesus  unto  good  works,  which  God 
hath  before  ordained  that  you  should  walk 
in  them.  As  the  scyon,  engrafted  on  the 
stock  receives  sap  from  it,  and  then  brings 
forth  fruit,  so  you,  by  your  union  writh  Christ, 
shall  be  holy  in  heart  and  life. 

There  are  not  wanting  in  this  assembly 
some  who  have  pondered  this  portion  of  the 
word  of  God — have  been  actually  giving 
themselves  to  seek  of  God  the  new  creation 
of  their  hearts,  and  have  in  consequence 
become  partakers  of  a  divine  nature.  Let 
them  not  be  discouraged  if  they  find  not 
such  evident  appearances  of  a  change  as 
they  desire;  for  though  the  renovating  energy 
extends  universally  through  all  the  faculties, 
and  the  change  is  proportionate  through 
this  life,  yet  there  will  remain  to  the  end 
of  life  much  of  the  original  corruption,  which 
will  indeed  be  a  source  of  disquiet  in  pro¬ 
portion  to  its  activity,  but  need  not,  while  op¬ 
posed,  be  an  occasion  of  serious  alarm,  because 
the  image  of  God  thus  drawn  anew  on  the 
soul,  shall  never  again  be  defaced:  this 
second  image  restored  in  Christ,  being  supe¬ 
rior  to  that  lost  in  Adam  in  this  respect; 
that  whereas  the  former  exhibited  the  colors 


ON  THE  NEW  CREATURE.  205 

more  bright  and  orient,  this  shall  prove 
them  more  lasting  and  durable.  In  future 
days  a  new  scene  will  be  unfolded  which  will 
be  more  congenial  to  our  renewed  nature,  for 
he  that  sitteth  upon  the  throne  saith,  Behold ,  / 
make  all  things  new.  New  employments,  new1 
thoughts,  anew  society — joys  ever  varying,  and 
ever  new  shall  engage  the  new  created  soul, 
and  give  new  scope  to  its  renovated  powers, 
when  this  world  and  all  that  belongs  to  it  shall 
have  passed  away. 


i 


IS 


*  \ 


1 


SERMON  XII. 


Acts  iii,  26. 

God  having  raised  up  his  Son  Jesus,  sent  him  to 
bless  you,  in  turning  away  every  one  of  you 
from  his  iniquities. 


T he  demands  of  God  upon  a  sinner  for  a  holy 
life,  and  a  change  of  heart,  can  never  be  agree¬ 
able  subjects  of  reflection  to  the  majority  of 
hearers.  Preferring  as  they  do,  those  views 
of  religion  which  are  compatible  with  self- 
indulgence,  the  requisition  of  a  stricter  godli¬ 
ness,  though  enforced  by  the  power  of  eternal 
sanctions,  will  be  heard  continually  with  increas¬ 
ing  pain.  Yet  the  case  is  too  urgent  to  admit 
of  our  qualifying  any  of  the  commandments  of 
God,  or  of  withdrawing  divine  truth  because  it 
is  offensive:  for  whether  we  will  hear,  or 
whether  we  will  forbear,  the  word  of  God  re¬ 
mains  unchangeably  the  same,  Except  ye  be  con¬ 
verted  ye  shall  all  perish.  However,  the  scrip¬ 
tures  having  described  the  happiness  of  con¬ 
version  as  well  as  the  difficulty  of  it;  we  gladly 
follow  where  they  lead,  and  will,  therefore,  do 


ON  CONVERSION. 


207, 


our  endeavor  to  prove  that  according  to  the 
statement  of  the  text,  it  is  a  blessing  to  be 
turned  away  every  one  of  us  from  our  iniquities . 
But  let  us  first  offer  some  preparatory  remarks 
on  this  passage. 

And  first,  there  can  be  no  reasonable  objec* 
tion  to  the  use  of  the  word  conversion ,  and  to 
speak  of  converted  and  unconverted  persons, 
in  reference  to  baptized  Christians:  for  we  find 
the  word  (that  is,  one  literally  synonomous  to  it, 
as  any  will  know  who  are  acquainted  with  the 
language  from  which  the  word  conversion  is 
borrowed)  is  used  in  the  text  by  St.  Peter, 
while  he  is  addressing,  not  the  professors  of  a 
false  religion,  to  whom  the  word  is  by  some 
confined,  but  those  whom  in  the  previous  verse 
he  styles  children  of  the  covenant  which  God 
made  with  their  fathers.  The  same  privileged 
persons  in  a  former  part  of  this  sermon  also  he 
thus  calls  upon,  Repent  ye  and  be  converted.  If 
Je  ws  in  possession  of  the  seal  of  the  first  cov¬ 
enant  of  God,  had  need  to  be  converted  from 
their  iniquities,  no  reason  can  be  assigned  why 
persons  who  have  the  seal  of  the  second  cove¬ 
nant  may  not  have  need  to  be  converted  from 
theirs.  We  are  not  restricted  to  the  use  of  a 
particular  word  when  the  thing  intended  may 
be  so  variously  expressed,  but  it  is  right  that 
none  should  deceive  themselves  by  fancying 
the  word  unconverted  does  not  belong  to  them, 
because  they  are  Christians  nominally:  for  se- 


208 


ON  GOTVERSlO?*. 


This  conversion  from  iniquities  is  not  that 
reformation  of  life  which  human  efforts  can 
produce,  the  necessity  of  which  is  not  disputed, 
but  it  is  really  a  divine  mysterious  renovation 
of  our  inward  nature:  for  the  word  expressing 
it  is  active  in  its  signification;  he  will  turn  away 
every  one  of  you  from  his  iniquities ;  the  agent 
is  also  brought  into  view,  Christ,  or  God  oper¬ 
ating  by  a  risen  Savior,  God  having  raised  up 
his  Son  Jesus ,  sent  him  to  bless  you,  in  turning 
away  every  one  of  you  from  his  iniquities.  Let 
it  be  next  observed  from  the  text  that  conver¬ 
sion  has  to  do  with  more  persons  than  the  im¬ 
moral,  unless  St.  Peter  wras  so  uncharitable  a» 
to  brand  with  the  stigma  of  immorality  the 
^vhole  of  his  audience,  many  of  whom  were 
undoubtedly  like  St.  Paul,  who  was,  touching 
the  righteousness  of  the  law,  blameless,  (per¬ 
haps  St.  Paul  was  amongst  them)  or  were  like 
the  Pharisee  in  the  parable,  who  was  no  adul¬ 
terer,  unjust,  extortioner,  but  fasted  twice  in 
the  week,  and  gave  alms  of  all  that  he  possess¬ 
ed;  yet  St.  Peter  calls  on  all  to  be  converted. 
Under  the  shelter  of  the  Apostle’s  authority 
then  we  may  be  permitted  to  address  the  great 
mass  of  Christian  hearers  as  persons  who  have 
need  to  be  turned  away  every  one  from  his  ini¬ 
quities:  to  suppose  that  every  man,  till  changed 
by  grace,  has  his  iniquity,  his  favorite  system 
of  pleasure,  between  which  and  his  heart  a 
separation  must  be  made  before  he  can  see 
life.  It  shall  not  be  a  course  of  dissipation,  or 
of  gross  sensuality,  but  a  life  the  most  common, 


ON  CONVERSION. 


209 


if  consisting  of  business  and  amusement  corn- 
0  bined;  adopted  by  him  because  it  suits  his  in- 
!,  terest  or  inclinations,  and  persisted  in  whether 
i  it  accords  with  the  will  of  God  or  not.  To 
shew  that  a  conversion  from  such  courses,  ap¬ 
parently  so  harmless,  to  a  life  of  strict  holiness 
and  simple  obedience  is  a  real  blessing,  is  one 
part  of  our  present  object;  afterwards  it  will 
be  made  to  appear  how  this  blessing  is  com- 
municated  by  Christ’s  resurrection. 

First,  then,  a  conversion  from  sin  to  holiness 
is  the  happiness  of  man.  He  will  bless  you  in 
turning  away  every  one  of  you from  his  iniquities . 
While  then  we  continue  in  iniquity,  there  is  no 
happiness. 

This  is  true,  there  are  many  sins  in  which 
there  is  no  pleasure  at  all.  It  cannot  be  al¬ 
leged,  without  great  absurdity,  that  there  is 
any  pleasure  annexed  to  the  sin  of  profaneness, 
ridiculing  religion,  censuring  God’s  laws,  words, 
or  works,  no  one  having  ever  pretended  that 
these  things  had  any  tendency  to  promote  his 
health,  or  increase  his  estate.  To  wrong  oth¬ 
ers  in  their  reputation  by  slander,  or  disturb 
their  peace  by  contention  has  no  proper  ten¬ 
dency  to  promote  our  own  honor  or  peace,  but 
the  contrary.  Yet,  if  there  be  some  sins  in 
which  there  is  pleasure,  it  must  be  said  that 
there  is  no  pleasure  in  nature  peculiar  to  sin: 
that  is,  which  may  not  be  had  in  the  way  of 
duty:  for  what  are  commonly  called  unlawful 
pleasures  are  nothing  else  but  pleasures  in  them¬ 
selves,  lawful  and  useful,  but  procured  by 
*18 


210 


ON  CONVERSION* 


means  which  God  forbids,  or  carried  beyond 
the  limits  which  God  assigns.  It  is  this  unlaw¬ 
fulness  in  obtaining ,  or  excess  in  using,  that 
constitutes  sin;  but  this  unlawfulness  or  excess 
has  no  pleasure  peculiarly  annexed  to  it.  We 
are  not  presently  surprised  by  some  new  en¬ 
joyment  when  we  go  beyond  God’s  laws.  On 
the  contrary,  that  very  excess  which  constitutes 
sinfulness,  is  the  source  of  unhappiness:  sinful¬ 
ness  and  unhappiness  begin  together:  for  it  is 
the  immoderate  love  of  temporal  enjoyments 
that  gives  birth  first  to  impatience  in  desiring 
tffem,  which  impatience  is  pain;  and  then  to 
that  labor  and  toil  in  pursuing  them  which  is 
go  painful.  It  is  the  immoderate  love  of  them 
which  makes  tbe  possession  to  be  attended 
with  such  painful  anxiety.  Immoderate  love 
overrates  expected  pleasure;  whence,  the  ex¬ 
pectation  being  made  greater  than  the  enjoy¬ 
ment,  disappointment  ensues. 

Again,  whatever  pleasures  decay,  and  at 
last  disappear,  will  be  a  source  of  vexation  in 
proportion  to  the  love  we  bear  them;  but 
losses  and  decay  being  unavoidable  in  the  pre¬ 
sent  state  of  things,  excessive  attachment  to 
them  must  infallibly  terminate  in  vexation. 
Thus,  by  outstepping  the  strict  commands  of 
God,  we  turn  natural  and  lawful  enjoyments 
into  an  occasion  of  pain,  by  entangling  our¬ 
selves  in  a  train  of  perplexities,  impatience, 
superfluous  toil,  anxiety,  loathing,  and  grief, 
ft  may  be  added,  that  a  departure  from  God’s 
restraints  is  not  only  in  general  thus  fruitful  in 


ON  CONVERSION. 


211 


misery,  but  that  each  sinful  temper  has  a  way 
of  punishing  itself.  Pride  makes  every  af¬ 
front  a  torment;  envy  hinders  a  man  from  rel¬ 
ishing  his  own  enjoyments,  till  he  sees  his 
neighbor’s  misery;  sensuality  brings  down  the 
tone  of  general  sentiment  to  a  level  with  bru¬ 
tality,  and  degrades  us  to  the  misery  of  self¬ 
contempt;  self-indulgence,  in  the  way  of  indo¬ 
lence,  stupifies  the  powers  of  body  and  mind, 
and  superinduces  insufferable  fatigue.  While 
men  entertain  such  plagues  and  evils  how  can 
they  be  happy?  It  is  of  little  importance  to 
your  peace  that  all  is  right  without,  when  all 
is  so  wrong  within.  In  the  midst  of  magnifi¬ 
cent  buildings,  sumptuous  feasts,  gay  clothing, 
and  all  the  other  fantastic  pageantry  he  can 
desire,  the  slave  of  sin  is  still  a  miserable  crea¬ 
ture. 

Were  there  no  pain  attending  these  sinful 
pleasures,  yet  their  insignificance  is  obviously 
unsuitable  to  the  soul, which  in  its  nature  is  spirit¬ 
ual  and  immortal,  for  they  are  short  and  coarse: 
short,  because  life  is  short  and  uncertain,  and 
the  pleasures  of  life  are  still  more  uncertain 
than  life  itself.  Though  we  were  ever  so  £ure 
of  life,  that  cannot  secure  us  the  pleasurable 
enjoyments  of  it:  for  they  are  liable  to  a  thou¬ 
sand  dangers  which  all  the  precautions  human 
prudence  can  suggest  are  not  always  capable 
of  preventing,  so  that  the  pleasures  of  sin  are 
what  we  are  sure  to  part  with  at  death,  and 
not  sure  to  retain  till  then.  The  sinful  plea¬ 
sures  of  life  are  coarse,  being  chiefly  those  of 
the  bodily  senses,  which  any  creatures  c&n  efi^ 


212  ON  CONVERSION. 

joy  who  are  endued  with  senses.  Now  to 
limit  the  soul  to  the  enjoyments  of  brutes 
cannot,  it  should  be  thought,  be  advancing  it 
far  towards  its  blissful  elevation  in  the  scale  of 
being.  If  on  the  other  hand,  our  pleasures 
arise  from  the  gratification  of  pride,  vanity, 
love  of  grandeur,  and  such  things,  this  only 
assimilates  us  to  the  fallen  spirits,  who,  to  the 
love  of  preeminence  owed  their  ruin. 

Excessive  attachment  to  the  creature  is  fol¬ 
ly,  and  therefore  cannot  in  the  nature  of  things 
be  the  way  of  happiness.  There  is  no  folly  in 
valuing  creatures,  but  in  overvaluing  them;  but 
we,  not  satisfied  with  giving  them  their  true 
worth,  feign  an  imaginary  one.  If  all  our  de¬ 
sires  bore  a  true  proportion  to  their  objects 
there  would  be  no  inequality,  and  consequently 
no  sin;  but  we  break  that  proportion  by  sup¬ 
posing  a  kind  of  all-sufficiency  in  creatures, 
which  is  a  most  chimerical  imagination,  and 
the  great  cause  of  all  our  mistakes,  for  on  this 
question  there  is  no  occasion  of  demur,  the 
thing  being  plain,  that  he  only  can  give  us 
happiness  who  gave  us  being. 

We  have  not  enlarged  on  the  more  obvious 
miseries  of  a  sinful  life — we  have  not  looked 
at  the  worldly  man  in  his  sick  chamber,  nor 
observed  his  dejection  and  discontent,  his  un¬ 
willingness  to  hear  or  read  the  word  of  God, 
to  be  told  of  death — nor  have  we  noticed  the 
shame,  remorse,  and  sense  of  guilt  that  are  the 
concomitants  of  iniquity;  or  the  dissatisfaction 
constantly  in  the  minds  of  those  who  will  not 
live  after  the  commandments  of  God;  or  the 


ON  CONVERSION. 


2l3 


dreadful  fears  and  confounding  fore-thought  of 
judgment  and  eternity,  which  will  some  times 
be  so  importunate  as  to  force  their  way  through 
all  the  amusements  and  diversions  that  are 
made  use  of  to  keep  them  out. 

The  dying  thoughts  of  the  man  of  the  world 
will  be  here  recollected  with  advantage:  for 
after  all  that  is  said  about  unnecessary  strict¬ 
ness,  where  was  the  man  yet  found  when  he 
came  to  die  that  did  not  wish  he  had  been 
more  strict,  and  that  he  had  not  rather  erred 
on  the  side  of  self-denial,  than  of  sin! 

Let  us  next  see  that  there  is  not  only  no 
trouble  peculiar  to  the  duties  of  a  holy  walk, 
but  that  really  these  duties  in  their  own  nature 
have  no  tendency  to  trouble  at  all.  Faith,  and 
reliance  on  Christ  do  not  cause  such  shameful 
disappointments  as  commonly  come  of  reliance 
©n  the  world  and  the  flesh.  To  be  heavenly- 
minded  does  not  injure  our  health  or  peace  as 
worldly-mindedness  does.  Temperance  does 
not  lead  to  diseases,  nor  industry  to  poverty, 
nor  humility  to  contention,  nor  honesty  to  shame. 
Meekness  and  poverty  of  spirit  do  not  make 
us  pine  as  envy  does. 

If  we  consider  the  nature  and  design  of  holi- 
•  1  ,  n 
ness,  it  appears  to  be  not  merely  a  preparation 

for  happiness,  but  an  ingredient  in  it:  for  it  is  a 
progressive  return  to  that  state  of  delight  en¬ 
joyed  by  Adam  before  his  fall;  and  it  is  an  imi¬ 
tation  of  the  disposition  and  employments  of 
angels,  and  of  others  who  are  already  su? 
premely  happy  in  heaven. 


214 


ON  CONVERSION. 


Faith  in  Christ ,  the  fundamental  exercise  of  a 
Christian  mind ,  has  for  its  object  the  gladdest 
tidings  that  can  be  conceived:  love  of  God 
eontemplates  infinite  excellency,  and  lays  hold 
on  all-sufficiency.  The  gracious  love  of  our 
neighbor  is  so  delightful,  that  those  pleasures 
of  society  which  wicked  men  enjoy  are  found¬ 
ed  on  the  resemblance  of  it.  Humility,  and 
disengagement  of  mind  from  the  world  givo 
such  serenity  and  tranquillity  to  the  spirit  as 
are  inestimable;  to  which  may  be  added,  that 
the  well-grounded  hope  of  eternal  life,  if  duly 
impressed,  is  a  greater  present  pleasure  than 
any  worldly  enjoyment  whatsoever. 

It  is  to  be  considered  also,  that  bv  the 
promises  of  the  covenant  of  grace,  God  has 
engaged  to  give,  not  only  future  happiness,  but 
present  peace,  pardon  of  sin,  strength  to  per¬ 
form  duty,  acceptance  of  it,  communion  with 
himself,  comfort  under  affliction,  returns  of 
prayer,  and  finally,  what  comprises  all  other 
blessings,  that  he  will  make  all  things  work 
together  for  our  good,  and  let  nothing  separate 
us  from  his  love. 

Against  our  general  assertion  repentance 
may  be  objected,  as  being  a  very  unhappy 
thing.  It  cannot  be  denied  that  both  sorrow 
for  sin  and  mortifying  of  corruption  have  some 
trouble  and  uneasiness  in  them;  but  that  pain 
is  neither  the  native  fruit  of  duty  or  obedi¬ 
ence;  (because  had  mankind  continued  in  their 
duty  there  would  have  been  no  occasion  for 
repentance;)  nor  is  the  trouble  attending  it 


on  Conversion. 


215 


peculiar  to  it,  for  impenitent  sinners  have  in¬ 
ward  agony  arising  from  impenitence;  and  con¬ 
science  causes  them  more  uneasiness  than  the 
deepest  humility  can  give  a  believer’s  pen¬ 
itence.  Faithless  remorse  was  far  more  pain¬ 
ful  to  Judas,  than  godly  sorrow  was  to  Peter, 
as  the  event  testified.  There  are  some  kinds 
of  sorrow  which  human  nature  takes  pleasure 
in:  and  surely  the  noblest  and  most  rational 
melancholy  in  the  world  is  melancholy  for 
those  unworthy  actions  by  which  we  have  lost 
the  chief  perfection  of  our  nature,  the  image 
of  God — by  which  we  have  made  such  unbe¬ 
coming  returns  to  his  kindness,  and  forfeited 
his  inestimable  favor  and  friendship:  such  sor- 
row  as  this  has  a  sublime  pleasure  in  it,  since 
it  is  an  exercise  of  love  to  God,  and  is  also,  if 
evangelical,  joined  with  a  hope  in  God’s  mercy 
through  the  merits  of  his  Son.  Again,  self* 
denial  or  mortification  of  corruption  is  not  pe¬ 
culiar  to  duty.  A  wicked  man  oftentimes  can¬ 
not  gratify  one  corruption  without  mortifying 
another,  for  sinful  desires  are  full  of  contra¬ 
dictions  and  inconsistencies,  and  can  seldom  or 
never  be  all  gratified  together;  but  the  word 
of  God  must  give  the  authoritative  declara¬ 
tion  of  the  happiness  of  true  godliness.  That 
tells  us  that  the  ways  of  wisdom  are  ways 
of  pleasantness ,  and  all  her  paths  are  peace ; 
that  Christ's  yoke  is  easy ,  and  his  burden 
light;  that  gladness  is  sown  for  the  righ¬ 
teous;  that  the  fruits  of  the  Spirit  are  love , 
joy,  peace .  The  very  command  of  God  is, 


216 


cn  troflvEfcSio*". 


Rejoice  evermore:  the  joy  of  faith  is  a  joy  un¬ 
speakable  and  full  of  glory;  the  peace  he 
gives  is  perfect  peace — peace  that  passeth  all 
understanding!  Both  the  Prophets  and  Apos¬ 
tles  employed  the  most  beautiful  images  of 
nature  to  paint  the  greatness  of  these  joys:  as 
when  they  speak  of  the  oil  of  joy — garments 
of  praise — the  budding  and  blossoming  of  the 
rose — the  time  of  the  singing  of  birds — the 
joy  of  banquets  and  marriage  feasts — the 
light  of  the  morning  when  the  sun  riseth,  even 
a  morning  without  clouds — the  springing  of 
the  grass  after  rain.  The  lifeless  part  joins  in 
the  triumphs  of  God’s  people;  the  mountains 
and  hills  break  forth  before  them  into  singing, 
and  all  the  trees  of  the  field  clap  their  hands — 
the  skies  dropping  down  from  above,  and  the 
earth  bringing  forth  righteousness;  and  many 
other  bright  images  are  there,  whose  scope  is 
to  shew  that  godliness  hath  the  promise  of  th& 
life  that  now  is ,  as  well  as  of  that  which  is  to 
come. 

Then  let  not  a  false  impression  remain  upon 
our  minds;  let  not  Satan’s  devices  be  believed, 
who,  to  serve  his  own  purposes,  would  veil 
the  fair  form  of  religion  in  a  mantle  so  dark. 
Let  us  see  that  true  holiness  is  nothing  worse 
than  sound  sense,  reason  unobscured,  true  phi¬ 
losophy,  and  nature  acting  according  to  its  gen¬ 
uine  original  constitution,  and  approaching  to 
primeval  purity;  a  state  of  order  to  which  the 
universe  shall  be  reduced  at  the  restoration  of 
ail  things. 


ON  CONVERSION. 


217 


II.  If  you  will  believe  that  holiness  and 
happiness  are  one,  but  know  not  the  way  to 
attain  either,  we  have  now  to  say  that  no 
doubt  or  error  need  remain,  because  God  has 
himself  appointed  the  way.  God  having  raised 
up  his  Son  Jesus ,  sent  him  to  bless  you ,  in  turning 
away  every  one  of  you  from  his  iniquities.  He 
has  instituted  a  way  who  is  a  God  of  grace, 
wisdom,  and  power;  why  then  should  we  seek 
happiness  in  another  way?  Surely,  if  there  be 
any  method  of  happiness  appointed  by  God, 
that  must  lead  to  the  attainment  of  the  pro¬ 
posed  end:  not  only  effectually,  but  most  de¬ 
lightfully:  for  the  plan  of  God  having  origin¬ 
ated  from  the  free  suggestions  of  his  own  love, 
the  same  love  would  induce  him  to  make  the 
means  as  agreeable  to  us  as  the  nature  of  the 
case  would  admit.  His  method  too,  must  have 
all  its  parts  disposed  in  the  best  order  for  lead¬ 
ing  us  to  happiness:  so  that  though  some  of 
his  arrangements  may  be  to  us  apparently  con¬ 
fused,  and  others  unnecessary,  yet  reason  must 
convince  us  that  seeming  defects  are  to  be  as- 
cribed  to  our  own  ignorance,  while  absolute 
perfection  is  to  be  predicated  of  the  works  of 
God.  We  may  doubt,  for  instance,  whether 
an  instrument,  apparently  so  inefficient  as  faith 
in  Christ,  will  lead  us  to  holiness;  but  it  is  the 
means  appointed  by  God,  and  he  pledges  to 
make  it  effectual  to  lead  us  to  purity  and  joy; 
why  then,  my  brethren,  seek  your  happiness 
from  the  gratification  of  your  carnal  wishes? 
why  from  the  world,  or  from  Satan,  God  hav - 
19 


218 


OX  CONVERSION. 


ing  raised  up  his  Son  for  the  purpose  of  bles¬ 
sing  you?  Jesus  is  sent  to  bless  you;  why  strive 
to  gather  comfort  from  self-complacent  con¬ 
templation  of  your  own  goodness?  It  is  not  the 
method  of  God,  and  will  therefore  be  unavail¬ 
ing.  He  has  sent  his  Son  to  bless  you ,  by  turn¬ 
ing  away  your  hearts  from  iniquity.  What  this 
means  it  surely  behooves  us  to  inquire — it  will 
surely  be  our  wisdom,  as  it  is  our  duty,  to  set 
ourselves  to  study  this  method  of  grace,  and 
endeavor  to  understand  it.  The  resurrection 
of  Christ  was  the  consummation  of  that  work 
of  his  which  he  undertook  for  sinners;  for 
them  as  their  surety,  he  obeyed  the  law  per¬ 
fectly,  which  they  could  not  do;  and  for  them 
lie  suffered  the  punishment  which  was  due  to 
their  sins.  Now  as  the  liberation  of  one  who 
is  surety  for  another  proves  the  debt  to  be 
paid,  and  the  creditor  satisfied,  so  the  deliver¬ 
ance  of  Jesus  Christ  from  the  prison  of  the 
grave  is  the  evidence  of  God’s  having  no  fur¬ 
ther  demands  on  a  believing  sinner  for  his  past 
debts:  henceforth  a  blessing  is  communicated 
— a  person  is  sent  charged  with  blessings: 
henceforth  Christ,  not  by  his  power  only,  as  a 
divine  person,  is  sent  to  bless  us,  but  as  a  risen 
Savior.  It  is  in  consequence  of  the  comple¬ 
tion  of  that  work,  by  which  he  obtained  merit 
for  us,  that  he  is  qualified  to  bless  us.  Sent, 
therefore,  by  the  Father,  behold,  he  comes! 
The  Prince  of  peace!  The  great  benefactor  of 
mankind!  The  promised  Deliverer  comes  to 
us  at  the  present  hour!  He  comes  to  bless  us, 


ON  CONVERSION. 


219 


not  to  lay  upon  us  an  iron  yoke;  his  gospel  is 
not  a  system  of  restrictions  to  make  us  unhap¬ 
py.  He  has  nothing  to  gain  by  depriving  us  of 
earthly  comforts.  It  will  add  nothing  to  his 
happiness  to  see  us  miserable.  His  design  is 
to  call  us,  not  to  misanthropic  gloom,  but  god¬ 
ly  sorrow — to  deaden  none  of  the  energies  of 
the  mind,  but  to  recover  them  from  confusion— 
not  to  check  the  flow  of  joy,  but  to  confine  it 
to  its  proper  channel — to  restrain  none  of  its 
legitimate  operations,  but  to  reduce  them  to 
order — not  to  debase  the  mind  by  supersti¬ 
tious  fears  or  slavish  anxieties,  but  to  ennoble, 
elevate,  and  refine  it.  But  observe,  he  can 
do  all  these  things  only  by  turning  us  away  from 
our  iniquities'.  If  we  would  be  partakers  of 
Christ’s  joys,  and  receive  the  peace  which 
flows  from  the  religion  of  Christ,  we  must  sub¬ 
mit  to  his  discipline:  a  patient  that  will  obey 
in  part  only  the  prescription,  and  that  part 
that  happens  to  be  most  agreeable,  will  not 
reasonably  expect  to  derive  much  benefit  from 
it.  It  is  necessary  then  that  you  should  unre¬ 
servedly  resign  yourselves  into  his  hands  and 
consent  to  forego  the  dearest  gratifications  at 
his  command.  This  premised,  let  us  say  that 
he  comes  with  ability  to  save  all,  of  every 
name  and  every  character.  He  comes  to  the 
gay  and  dissipated  sons  of  society,  and  sees 
with  pity,  how  from  youth  to  age  they  pursue 
the  wild  career  of  vanity  and  folly — how  in  the 
crowd  of  the  world  theyr  try  to  lose  themselves, 
and  shun  reflection  on  their  latter  end — how  in 


220 


ON  CONVERSION. 


a  round  of  visits,  engaged  in  from  mere  idle¬ 
ness,  or  from  a  desire  of  preserving  connexions 
with  the  great,  or  from  fear  of  singularity,  they 
waste  their  time,  that  precious  moment  which, 
when  longest,  is  short  enough  to  prepare  for 
the  eternal  home;  he  inspects  them  more  nar¬ 
rowly  and  sees  the  envy,  hatred,  pride  and 
lust,  that  lurk  beneath  the  polished  exterior;  he 
sees  them  however,  panting  after  happiness, 
and  that  he  offers  them  in  words  like  these. 
How  long ,  ye  simple  ones ,  will  ye  love  simplicity; 
and  scorners  delight  in  their  scorning;  and  fools 
hate  knowledge ?  Turn  ye  at  my  reproof:  behold , 
I  will  pour  out  my  Spirit  unto  you;  I  will  make 
known  my  words  unto  you  * 

Accept  the  proposal,  brethren,  even  alt  of 
you  who  are  living  in  conformity  to  the  world, 
forgetful  of  God.  Be  persuaded,  at  least  to 
try,  whether  by  the  powerful  conversion  which 
the  Son  of  God  can  work  in  you,  and  the  sub¬ 
sequent  life  of  serious  piety  to  which  he  can 
lead  you,  there  is  not  real  pleasure  to  be  found, 
and  not  such  pleasure  as  that  of  religion  is 
generally  conceived  to  be — not  a  dim  gleam  of 
comfort  resembling  the  melancholy  satisfaction 
of  an  invalid  raised  from  sickness,  but  a  lively 
joy,  the  vivid  animation  of  rich  delight,  some¬ 
times  rising  into  transport.  There  is  no  facul¬ 
ty  or  passion  of  the  mind  that  may  not  be  as 
ardently  excited,  and  called  out  to  as  high  en¬ 
deavor  and  generous  exertion  by  what  it  sees 
and  enjoys  of  divine  things,  as  by  the  impres- 

*  Pl'QV.  i,  22,  23; 


ON  CONVERSION. 


221 

sions  it  receives  from  what  St.  Paul  calls,  with 
a  high  contempt,  the  “beggarly  elements  of  this 
world.”*  It  should  be  supposed  far  more  so, 
as  the  flame  is  brighter  the  more  pure  the 
air  in  which  it  burns.  Religion,  therefore, 
cramps  none  of  the  mental  energies;  on  the 
contrary,  the  ease  and  celerity  with  which  the 
renewed  soul  acts  in  the  ways  of  God,  evi¬ 
dences  the  machine  to  be  returning  to  order. 
Indeed,  what  reason  can  possibly  be  assigned 
why,  even  the  lively  cheer  of  youth  should  not 
find  exercise  in  activity  for  a  Creator,  and  love 
towards  a  dying  Savior?  why  a  pure  and 
peaceful  mind  should  not  be  as  pleasurable  as 
a  vain  defiled  heart — a  growing  meetness  for 
heaven,  as  productive  of  satisfaction,  as  rising 
into  consequence  and  wealth — and  the  favor  of 
God,  as  gratifying  as  the  smiles  of  a  deceitful 
world.  Now  with  respect  to  the  pleasures  of 
the  world,  some  are  to  be  given  up  and  others 
may  be  retained:  but  let  us  remember  we 
are  not  to  choose  for  ourselves  which  we  will 
resign,  but  leave  it  entirely  to  him.  We  must 
withhold  nothing  from  him  if  we  wish  to  he 
converted.  Our  first  business  is  to  dismiss 
every  notion  of  our  having  a  right  to  any 
pleasure.  It  is  our’s  to  stand  in  an  expecting 
posture,  ready  to  renounce  the  world  instantly 
at  his  command.  This  belongs  to  us  as  crea¬ 
tures  and  sinners:  as  creatures  we  are  to  have 
no  will  but  God’s;  as  sinners  we  are  to  foel  our¬ 
selves  unworthy  of  any  pleasure,  in  this  life  ok 

*  Gal.  iv,  9. 

*19 


222 


ON  CONVERSION. 


the  next.  If  it  be  his  word  to  you  to  with¬ 
draw  from  the  company  of  those,  who  prove 
too  plainly  that  they  are  the  world,  you  must 
leave  them  at  once:  Come  out  from  among  them 
and  be  separate.  If  he  require  us  to  devote 
more  time  to  prayer  and  the  study  of  the  Scrip¬ 
tures  than  is  consistent  with  the  success  of  our 
business,  or  with  our  inclinations  in  other  re¬ 
spects,  yet  let  us  make  the  decision  on  the  side 
of  seif-denial.  Without  frequently  cutting  off 
the  right  hand,  and  plucking  out  the  right  eye, 
no  advances  are  made  towards  the  kingdom  of 
heaven.  After  all  the  sacrifices  we  may  be 
required  to  make,  (and  many  painful  ones  there 
will  be)  after  all,  what  is  it  which  he  requires 
us  to  part  with  but  that  which  is  the  source  of 
cur  misery?  He  wishes  only  to  mortify  and 
eradicate  the  poisoned  part  before  the  whole 
frame  sinks  under  the  power  of  the  venom — -• 
to  awaken  us  from  a  lethargy  which  would  end 
in  death — to  pluck  the  viper  from  our  bosom, 
which  wre  are  cherishing  to  our  ruin. 

Next  he  is  sent  to  bless  the  self-righteous 
part  of  mankind.  It  is  true  that  he  came  not 
to  call  the  righteous ,  but  sinners  to  repentance ; 
but  possibly  we  may  not  be  as  righteous  in  his 
sight  as  we  are  in  our  own;  nay,  he  scarcely 
sees  a  case  more  dangerous  than  that  of  a  man 
wise  in  his  own  eyes;  who  fancies  that  after 
ali  that  is  said  about  faith,  and  regeneration, 
and  other  unintelligible  mysteries,  he  has  no 
reason  to  be  afraid.  Jesus  Christ  pities  such 
self-deceiving  persons,  though  they  have  no 


ON  CONVERSION, 


223 


pity  on  themselves.  If  they  cannot  answer  this 
question  to  their  consciences,  whether  Christ 
has  turned  away  their  hearts  from  iniquities-, 
(and  ignorance  of  the  meaning  of  this  question 
is  itself  an  alarming  answer  to  it,)  they  have 
yet  to  be  converted:  they  must  be  turned  from 
the  iniquities  of  their  pride,  the  iniquities  of 
their  obstinacy,  the  iniquities  of  their  impeni¬ 
tence,  the  iniquity  of  their  impiety  in  choosing 
their  own  wray  to  life,  instead  of  the  humiliating 
path  of  the  gospel.  Be  turned  from  these  and 
you  will  be  blessed  indeed!  your  cold  duties 
will  begin  to  glow  with  life — your  obedience 
will  be  animated  by  a  new  principle — your 
hopes,  vesting  on  a  more  steady  foundation  than 
your  own  works,  will  be  firm  and  strong.  What 
though  it  be  late  in  life  with  some  of  you,  it  is 
never  too  late  to  transfer  one’s  dependence 
from  sand  to  rock;  and  if  through  indolence, 
or  fear  of  ridicule  it  be  not  done,  and  you  yet 
suppose  that  God  will  save  you  in  your  own 
way  because  you  have  long  supposed  it  to  be 
the  right  one,  it  is  a  mistake. 

To  the  immoral,  profligate,  and  abandoned, 
Christ  is  sent  to  bless  them,  in  turning  them 
away  from  iniquity.  The  subjects  whom  he 
takes  in  hand  can  be  such  as  iniquity  cleaves 
to,  for  all  are  supposed  in  the  text  to  be  turned 
away  from  it  by  him,  and  could  not  therefore, 
be  previously  converted.  Let  this  be  an  en¬ 
couragement  to  you  brethren  to  approach  the 
Savior.  Approach  him  in  all  the  ways  of  his 
appointment;  in  secret  prayer,  in  the  ministry 


224: 


ON  CONVERSION. 


of  his  word,  above  all,  in  the  sacrament  of  his 
body  and  blood.  Whatever  you  may  have 
been  in  past  times,  yet  if  you  would  at  this 
moment  resolve  to  yield  yourselves  to  him, 
and  determine  to  lead  a  new  life,  following  the 
commands  of  God,  and  walking  henceforth  in 
his  holy  ways,  you  may  draw  near,  and  not  only 
receive  a  confirmation  of  your  resolutions,  but 
a  pledge  of  your  pardon. 

Let  not  conscience  make  you  linger,  nor 
fondly  dream  of  fitness;  for  all  the  fitness  which 
he  requires  is,  that  you  feel  your  need  of  him. 
There  is  no  case  of  guilt,  or  obduracy,  or  de¬ 
pravity,  beyond  the  reach  of  his  all-sufficiency: 
he  both  can  turn  the  heart  from  the  love  of 
sin,  and  will  do  it.  He  is  exalted  as  a  Prince 
and  a  Savior,  for  to  give  repentance  unto  Is¬ 
rael.  Think  how  happy  the  change  to  you  to 
be  delivered  from  the  dominion  of  the  fear  of 
death  and  apprehensions  of  God’s  wrath!  to 
pass  from  all  these  to  progressive  holiness  and 
peace! 

Lastlv,  he  is  sent  to  bless  with  continued 

m  J  * 

blessings,  those  who  have  begun  to  turn  from 
iniquity.  Though  we  continue  not  in  any  de¬ 
liberate  habit  of  sin,  yet  alas!  there  is  much 
unrighteousness  in  our  hearts;  and  guilt  with 
its  concomitant  sorrow  attends  us  still,  f  F  or 
our  deliverance  from  both,  the  Lord  has  com¬ 
manded  us  from  time  to  time  to  meet  for  the 
purpose  of  remembering,  in  a  more  lively  man¬ 
ner,  by  the  help  of  outward  symbols,  his  dying 
love.  Let  us  then  at  this  time  renew  our  ape 


ON  CONVERSION. 


225> 


plication  to  him  for  pardon,  and  that  he  mav 
be  pleased  to  bestow  on  us  the  -spiritual  com¬ 
fort  that  comes  from  the  right  receiving  of 
this  holy  sacrament:  above  all,  praying  that  he 
would  turn  us  away  from  unrighteousness,  let 
us  submit  to  every  dispensation,  however  pain¬ 
ful,  which  he  sees  necessary  for  this  endj  Let 
us  not  be  surprised  at  affliction,  the  fruit  of 
which  is  to  take  away  sin:  for  if  the  issue  of 
our  trials  be  conversion  from  iniquities,  troubles 
are  only  promoting  his  gracious  purposes.  Let 
us  learn  then  to  accept  kindly  the  dispensations 
of  our  Savior  and  Lord,  whereby  he  expels 
sin  and  folly  from  our  hearts.  Let  us  under¬ 
stand  and  believe  that  there  is  most  happiness 
in  that  heart  in  which  there  is  least  sin,  and 
that  he  is  then  blessing  us  most  when  he  is 
taking  measures  for  delivering  us  from  it: 
therefore  let  us  be  submissive  and  thankful. 
The  work  of  righteousness  shall  be  peace,  and 
the  effect  of  righteousness  quietness,  and  as¬ 
surance  for  ever! 


SERMON  NISI. 


r  Corinthians  i,  I — 3. 

Paul ,  called  to  be  an  .Jlposlle  of  Jesus  ChrisP 
through  the  will  of  God ,  and  Sosthenes  our 
brother ,  unto  the  church  of  God  which  is  at 
Corinth ,  to  them  that  are  sanctified  in  Christ 
Jesus ,  called  to  be  saints ,  with  all  that  in  every 
place  call  upon  the  name  of  Jesus  Christ  our 
Pord ,  both  their'’ s  and  oar’s:  Grace  be  unto 
you,  and  peace  from  God  the  Father,  and  from 
the  Lord  Jesus  Christ. 

Mad  man  retained  the  innocence  in  which  God 
created  him,  the  inhabitants  of  the  world  would 
have  been  all  united  in  the  bonds  of  charity; 
each  would  have  found  in  his  fellow-creature  an 
affectionate  friend.  Men  of  different  countries 
would  have  scarcely  needed  an  introduction  to 
each  other’s  acquaintance;  and  the  meeting  of 
strangers  with  each  other  would  have  been  an 
occasion  of  mutual  delight.  But  alas!  sin  has 
changed  the  face  of  things.  Such  is  the  con- 
dition  of  mankind  that  an  unreserved  commu¬ 
nication  with  them  is  become  impossible. 


ON  TRUE  CHRISTIANS. 


227 


Whatever  romantic  notions  we  may  have  en¬ 
tertained  at  the  out-set  of  life,  a  very  short 
acquaintance  with  the  world  is  sufficient  to  con¬ 
vince  us  of  the  necessity  of  reserve:  for  amidst 
the  general  duplicity  and  inordinate  selfishness 
of  men,  we  are  liable,  without  being  in  some 
degree  upon  our  guard,  to  become  the  dupes 
of  treachery.  As  long,  therefore,  as  men  con¬ 
tinue  to  act  upon  a  principle  of  selfishness, 
mutual  suspicion  must  ever  check  the  flow  of 
reciprocal  affection.  But  if  there  be  a  people 
united  by  ties  which  are  independent  of  worldly 
considerations,  their  communication  with  one 
another  will  be  cordial:  such  are  the  people 
who  compose  the  church  of  God.  By  having 
one  faith,  one  hope,  one  baptism,  one  God  and 
Father  of  all,  but  especially,  by  having  one 
Lord  Jesus  Christ,  by  whom,  and  in  whom  they 
are  all  united,  they  can  address  one  another  as 
friends  wherever  they  meet;  and  can,  more¬ 
over,  enjoy  the  communion  of  distant  spirits 
though  they  meet  not  at  all.  Thus  St.  Paul, 
in  his  Epistle  to  the  Colossians,  speaks  of  the 
great  conflict  in  prayer  he  had  for  them,  and 
for  as  many  as  have  not  seen  my  face  in  the flesh  * 
With  the  same  enlarged  affection  he  sends 
that  salutation  which  the  text  contains;  not  to 
the  Corinthians  only,  who  were  a  church  plant¬ 
ed  by  his  own  hand,  but  to  all  those,  who  in 
every  place  called  upon  the  name  of  the  Lord 
Jesus. 


*  Col.  ii,  1. 


228 


ON  THE  APOSTLE’S  DESCRIPTION 


In  discoursing  from  these  words  we  propose 
to  consider 

First,  The  Apostle’s  description  of  true 
Christians; 

Secondly ,  His  salutation  of  them. 

1.  The  followers  of  Christ  have  the  most 
honorable  appellations  assigned  them  in  the 
word  of  God.  They  are  called  the  excellent 
of  the  earth — lights  in  the  world — a  chosen 
generation — a  royal  priesthood — a  holy  nation 
— a  peculiar  people.  They  are  likened  to  a 
well-watered  garden,  to  a  fountain  of  waters, 
to  a  lily  among  thorns,  to  a  palm  tree  and 
cedar  in  Lebanon.  They  are  related  to  God 
as  his  habitation  and  temple,  his  flock,  his  jew¬ 
els  and  treasure,  his  beloved,  his  friends  and 
children,  his  heritage  and  portion;  but  the 
light  in  which  they  are  represented  in  this 
place  exhibits  them  in  their  highest  dignity, 
viz:  as  subjects  of  the  appropriate  operations 
of  all  the  persons  of  the  sacred  Trinity.  They 
are  called ,  saved ,  sanctified:  called  by  the 
Father,  saved  in  the  Son,  and  sanctified  by  the 
Spirit.  They  are  called  of  God  the  Father: 
for  the  name  given  to  them  in  the  text,  the 
Church  of  God,  signifies,  according  to  the 
original,  a  body  of  persons  called  out  from  the 
rest  of  mankind:  and  such  are  Christians  if 
they  deserve  the  name.  They  are  called  to 
separate  from  an  ungodly  world,  not  only  by 
the  voice  of  God  speaking  in  general  terms  by 
the  Scriptures,  but  they  are  called  by  the 
voice  of  the  Spirit  in  their  hearts,  which  voice 


OP  TRUE  CHRISTIANS. 


229 


is  influential.  To  assist  our  apprehensions  of 
the  peculiar  nature  ot  this  divine  and  internal 
calling  let  us  observe,  that  there  is  a  call  entire¬ 
ly  God’s  own;  the  reason  why  some  are 
thus  wrought  upon  rather  than  others,  and 
obey  the  call  to  come  out  from  the  world,  is 
not  to  be  ascribed  to  their  superior  merit,  and 
their  better  inclination  recommending  them  to 
God;  because  the  Scriptures  declare  that  it  is 
not  of  him  that  willeth ,  nor  of  him  that  runneth , 
hut  of  God  that  sheweth  mercy*  His  choice 
cannot  be  owing  to  our  works,  for  we  are  crea¬ 
ted  in  Christ  Jesus  unto  good  works,  which  God 
hath  before  ordained  that  we  should  walk  in  themf 
nor  to  our  good  will,  for  it  is  God  that  worketh  in 
us  to  will  and  to  do  of  his  good  pleasure 4  W  hat- 
ever  there  is  good  in  his  people  is  God’s  own 
gift  and  work,  and  could  therefore  never  in¬ 
duce  him  to  make  choice  of  them.  M  oreover, 
God’s  election  was  made  from  eternity,  as  we 
learn  from  2  Tliess.  ii,  13,  God  hath  from  the 
beginning  chosen  us  to  salvation ;  and  (by  neces¬ 
sary  inference)  from  Rev.  xvii,  8,  Our  names 
are  written  in  the  Lamb's  book  of  life ,  before  the 
foundation  of  the  world.  That  the  election 
thus  made  from  everlasting  is  not  because  the 
merit  of  the  objects  was  foreseen,  is  clear  from 
Eph.  i,  4,  He  hath  chosen  us  in  him  before  the 
foundation  of  the  world,  that  we  should  be  holy 
and  without  blame  before  him  in  love;  and  from 
Rom.  viii,  29,  Whom  he  did  foreknow ,  he  also 
did  predestinate  to  be  conformed  to  the  image  of 

*  Rena.  ix,  16. 

20 


t  Epli.il,  lft 


t  Phil,  ii,  lo. 


230 


ON  THE  APOSTLE’S  DESCRIPTION 


his  Son.  The  holiness  of  the  elect  is  the 
effect,  not  the  cause  of  their  election.  There 
is,  therefore,  no  cause  existing  in  ourselves  to 
render  us  the  objects  of  his  choice,  neither  is 
there  any  other  reason  assigned  for  it  in  the 
Scripture.  Election  must  be  called  an  act  of 
that  sovereign  power  whereby  the  Almighty 
God  acts  according  to  the  purpose  of  his  own 
will,  without  thinking  fit  to  render  an  account 
of  it  to  his  creatures;  and  though  this  act  of 
his  sovereignity  is  unquestionably  consistent 
with  his  other  attributes,  yet  as  that  consis¬ 
tency  is  not  revealed  to  us  we  must  rest  satis¬ 
fied  with  the  general  reflection,  that  the  Judge 
of  all  the  earth  will  do  right.  All  that  can  be 
stated  positively  on  this  subject  is,  that  in  the 
covenant  of  redemption  it  is  the  prerogative  of 
the  Father  to  elect  those  whom  he  will  give 
to  Christ:  for  thus  said  our  Lord,  JVo  man  can 
come  unto  me  except  the  Father  which  hath  sent 
•me,  draw  him ;  and  in  his  last  prayer,  recorded 
in  St.  John,  he  speaks  of  his  people  as  given 
to  him  by  the  Father,  I  pray  for  them:  I  pray 
not  for  the  world ,  but  for  them  which  thou  hast 
given  me;  for  they  are  thine  *  How  high  and 
awfully  grand  are  the  destinies  of  a  holy  soul! 
Known  to  the  ancient  of  days  before  all  time, 
and  loved  with  an  everlasting  love,  he  is  brought 
through  every  danger  in  this  World  to  the  en¬ 
joyment  of  eternal  glory!  How  frequently 
should  the  church  of  God  be  meditating  on 
these  things,  and  pondering  the  weight  and 


*  John  xv  ii,  9, 


OP  TRUE  CHRISTIANS. 


231 


excellency  of  them  in  their  minds:  for,  to  quote 
an  article  of  our  church,  “To  godly  persons, 
and  such  as  feel  in  themselves  the  working  of 
the  Spirit  of  Christ,  mortifying  the  works  of  the 
flesh  and  their  earthly  members,  and  drawing 
up  their  minds  to  high  and  heavenly  things, 
the  godly  consideration  of  our  predestination 
and  election  in  Christ  is  full  of  sweet,  pleasant, 
and  unspeakable  comfort.”* 

But  to  return:  the  Christian  is  further  to  be 
considered  as  saved  in  the  Son,  or  in  the  lan¬ 
guage  of  the  text,  in  Christ  Jesus .  This  our 
Savior  lays  down  as  an  evidence  of  our  election, 
Every  man ,  said  he,  which  hath  heard  and  learned 
of  the  Father  cometh  unto  me.  Every  heaven- 
instructed  Christian,  convinced  that  lie  is  igno¬ 
rant,  guilty,  polluted,  and  enslaved,  applies  to 
Christ  that  he  may  of  God  he  made  to  him 
wisdom ,  and  righteousness ,  and  sanctification , 
and  redemption.  He  feels  himself  authorised  to 
do  this  because  God  hath  set  forth  his  Son  to 
be  a  propitiation ,  through  faith  in  his  blood;  and 
he  is  encouraged  to  it  by  the  gracious  invita¬ 
tions  of  Christ  himself:  Come  unto  me  all  ye  that 
labor  and  are  heavy  laden;  Him  that  cometh 
unto  me  ]  will  in  no  wise  cast  out;  and,  Whoso¬ 
ever  will  let  him  come;  without  money  and  with¬ 
out  price.  From  this  period  he  begins  to  date 
a  new  era  of  his  hfe;  for  by  renouncing  all  com 
fidence  in  himself,  and  desiring  the  righteous¬ 
ness  which  is  of  God,  by  faith,  he  makes  that 
critical  transition  which  carries  him  from 


*  17th.  Article  of  the  Church  of  England. 


ON  THE  APOSTLE’S  DESCRIPTION 


death  unto  life:  a  new  system  with  regard  to 
him  is  adopted  by  God,  and  adhered  to.  Hay¬ 
ing  once  come  to  God  by  Christ,  he  is  always 
regarded  by  God  as  in  Christ.  His  former 
sins  are  remembered  no  more;  God  is  satisfied 
with  the  atonement  of  Christ  for  them;  a 
justifying  righteousness  is  no  more  required  of 
him,  because  Christ’s  righteousness  is  imputed 
to  him,  by  faith;  and  the  rewards  of  heaven, 
though  merited  only  by  Christ,  are  bestowed 
on  the  believer  because  he  is  in  Christ.  How 
safe,  how  peaceable,  how  happy,  how  honor¬ 
able  to  be  thus  in  Christ!  What  are  the  feel¬ 
ings  of  those,  who,  after  being  in  danger  of 
shipwreck  have  reached  a  hospitable  shore? 
how  does  their  late  danger  enhance  their  en¬ 
joyment  of  safety!  Thus  the  man  that  hath  set 
jhis  foot  on  the  rock  of  ages  may  rejoice  in  his 
escape  from  danger,  and  in  the  assurance  of 
his  everlasting  safety.  The  agitations  of  this 
tempestuous  world,  and  the  tumults  of  a  troub¬ 
led  conscience  he  has  now  escaped,  and  can 
.smile  at  the  angry  billows  breaking  far  beneath 
him.  Now  he  lifts  high  his  song  of  triumph, 
The  Lord  is  my  rock,  and  my  fortress ,  and  my 
deliverer;  my  God ,  my  strength,  in  whom  /  will 
trust;  my  buckler,  and  the  horn  of  my  salvation , 
and  my  high  tower  *  Now  he  sends  his  chal¬ 
lenge  through  the  creation.  Who  shall  sepa¬ 
rate  us  from  the  love  of  Chris /?  shall  tribulation , 
or  distress,  or  persecution,  or  famine,  or  nakedness , 
#r  peril,  or  sword ?  nay,  in  all  these  things  we  are 

*  ts.  JtvijLi,  JT. 


DP  TRUE  CHRISTIANS. 


233 


more  than  conquerors  through  him  that  loved  us .* 
Such  is  the  sale  and  honorable  situation  of  be¬ 
lievers;  and  such  the  happiness  resulting  from 
their  privileges:  receiving  a  further  addition 
from  that  sanctification  of  nature  which  they 
receive  from  the  influences  of  the  Holy  Ghost. 

This  is  the  third  point  we  were  to  consider. 
Hoi  iness  is  that  to  which  they  are  led,  both  by 
the  electing  love  of  the  Father,  and  by  their 
union  to  the  Son;  this  is  the  connexion  observ¬ 
able  in  the  text.  Called  to  what?  not  only  to 
be  saints  in  Christ  Jesus,  but  sanctified  in  Christ 
Jesus. 

Concerning  the  necessity  of  holiness  no 
humble  Christian  will  pretend  to  raise  doubts, 
since  it  is  so  expressly  declared,  that  without 
holiness  no  man  shall  see  the  Lord:  though  some, 
who  affect  to  be  advocates  of  grace,  have  fallen 
into  the  Antinomian  heresy,  professing  to  know 
God ,  but  in  works  denying  him.  We  suppose 
that  none  of  you  have  fallen  into  this  delusion; 
yet  it  is  necessary  to  have  it  constantly  incul¬ 
cated  upon  our  minds  that  God,  who  hath  call¬ 
ed  us  to  obtain  salvation  through  our  Lord 
Jesus  Christ,  hath  also  called  us  to  be  holy  in 
order  to  be  meet  for  the  inheritance  of  the  saints 
in  light. 

It  he  has  appointed  to  us  the  end,  he  has 
also  appointed  to  us  the  means  of  attaining  that 
end.  Is  it  said  that  he  hath  saved  us  not  at 
all  according  to  our  works,  but  according  to  his 
own  purpose  and  grace,  which  was  given  its  in 


*20 


*  Rom.  viii,  35, 37. 


234  ®N  the  apostle’s  description 

Christ  Jesus  before  the  world  began?  It  is  in  the 
same  verse  asserted  that  he  hath  saved  us, 
and  called  us  with  an  holy  calling .  Are  we  de¬ 
scribed  partakers  of  the  heavenly  calling ?  im¬ 
mediately  before  is  our  corresponding  title, 
“holy  brethren.”  Are  there  given  unto  us  ex¬ 
ceeding  great  and  precious  promises?  for  what 
purpose?  that  by  them  ice  may  be  made  partakers 
(fa  divine  nature ,  and  escape  the  pollutions  that 
are  in  the  world.  These  passages  illustrate 
that  part  of  the  text  for  which  they  were  ad¬ 
duced:  because  they  prove  that  there  is  an  in¬ 
separable  connexion  in  God’s  purpose  of  be¬ 
stowing  holiness  and  salvation.  It  must  not, 
however,  be  imagined  that  holiness  is  a  condi¬ 
tion  to  be  performed  on  our  parts,  for  this 
were  to  make  the  Gospel  a  covenant  of  works, 
and  God’s  election  unto  life  altogether  nugato¬ 
ry.  Holiness  is  the  gift  of  God  to  us,  not  for  a 
price  paid  by  us  to  God;  and  it  holds  such  a 
distinguished  rank  among  the  other  benefits 
conferred  on  us,  as  members  of  Christ,  that 
it  is  taken  for  the  sum  of  evangelical  blessings: 
as  in  that  part  of  St.  Peter’s  sermon,  God  hav¬ 
ing  raised  up  his  Son  Jesus ,  sent  him  to  bless 
you ,  in  turning  away  every  one  of  you  from  his 
iniquities. 

The  immediate  agent  employed  in  this  blessed 
work  is  the  Holy  Ghost.  Elect  according  to  the 
foreknowledge  of  God  the  Father ,  through  sancti¬ 
fication  of  the  Spirit ,  unto  obedience .*  Yet  are 
his  influences  derived  from  such  screes,  and 


OF  TRUE  CHRISTIANS. 


235 


regulated  by  such  a  standard,  that  we  must 
still  be  said  to  be  sanctified  in  Christ  Jesus:  for 
as  the  Holy  Spirit  is  given  to  us  primarily  only 
for  the  worthiness  of  Christ,  so  on  his  account 
the  sacred  gift  is  continued  to  us:  for  while  we 
do  so  much  to  grieve  the  Holy  Spirit  of  God 
why  does  the  divine  influence  still  descend  to 
us  in  a  never-ceasing  stream,  but  because  the 
intercession  of  Christ  is  the  source  that  su|> 
plies  it?  The  manner  also  of  the  agency  of  the 
Holy  Spirit  in  our  sanctification  is  to  lead  us 
continually  to  Christ — to  bring  his  words  to  our 
remembrance — to  exhibit  the  pattern  of  his 
life — to  teach  us  to  renounce  all  confidence  in 
our  own  wisdom,  and  depend  altogether  on  his 
grace — to  recal  to  our  minds  our  obligations  to 
live  unto  him  who  died  for  us — our  baptismal 
engagements  to  die  with  him,  and  to  rise  with 
him  to  newness  of  life:  to  have  the  world  cru¬ 
cified  to  us,  and  us  to  the  world,  by  virtue  of 
his  cross;  and  in  fine,  as  we  have  received 
Christ  Jesus  the  Lord,  so  to  walk  in  him. 

This  completes  the  Apostle’s  description  of 
the  Christian  character;  and  what  need  be 
added  to  shew  its  excellency  and  dignity?  His 
name  engraved  in  the  book  of  life  from  eter¬ 
nity;  h  is  interests  united  inseparably  with  those 
of  the  Son  of  God;  and  his  bosom  the  abode 
of  that  august  inhabitant  the  Holy  Ghost,  the 
man  of  God  stands  at  an  immeasurable  distance 
from  whatever  is  admirable  on  earth.  If  an 
individual  possess  such  excellency,  how  ad¬ 
mirable  the  society  composed  of  such  mem- 


‘236 


ON  THE  APOSTLE?S  SALUTATION 


bers!  God  rejoices  over  them  with  joy,  and 
joys  over  them  with  singing.  Well,  therefore, 
may  even  an  inspired  Apostle  delight  to  ad¬ 
dress  his  salutation  to  them,  Paul ,  called  to  be 
an  Apostle  of  Jesus  Christ ,  to  the  church  which 
is  at  Corinth ,  grace  unto  you ,  and  peace  from 
God  the  Father ,  and  from  the  Lord  Jesus  Christ. 

This  salutation  we  were  in  the  second  place 
to  consider. 

II.  The  forms  of  salutation  current  among 
men  have  little  meaning,  either  with  those 
that  give  or  those  that  receive  them,  yet  is  the 
neglect  of  them  by  no  means  unimportant:  for 
in  a  world  so  generally  defective  in  principle 
they  are  necessary  to  the  maintenance  of  mu¬ 
tual  civility,  and  in  many  cases,  an  acknow  ledg¬ 
ment  due  to  superiority  of  rank;  and  are  con¬ 
sequently  by  no  means  to  be  discountenanced 
by  Christians  as  bordering  upon  insincerity.  In 
the  mouth  of  Christians  they  neither  are,  nor 
need  be  insincere;  for  religion  ennobles  and 
sanctifies  the  common  occurrences  of  life;  in¬ 
fuses  a  new  spirit  into  lifeless  forms,  and  makes 
the  daily  routine  of  things  an  exercise  of  exalt¬ 
ed  virtue. 

Salutations  are  expressive  of  a  wish;  and  the 
wish  expressed  in  the  customary  forms  of  them, 
is  for  the  health  or  prosperity  of  those  to 
'whom  they  are  given.  As  the  usual  form 
among  the  Greeks  was  that  word  wrhich  is 
translated  grace,  and  that  among  the  Jews  was 
peace,  both  these  are  adopted  by  St.  Paul,  who 
elevates  their  signification  to  spiritual  things, 


OF  TRUE  CHRISTIANS. 


237 


and  expresses  by  them  his  desire  for  the  pro¬ 
motion  of  the  best  interests  of  Christian  people: 
Grace  be  unto  you  and  peace.  He  wished  not 
for  the  increase  of  their  wealth:  for  that  is 
often  a  snare  to  the  possessor,  and  increases 
the  difficulty  of  entering  the  kingdom  of  heaven. 
He  wished  them  not  honor:  which  has  a  ten¬ 
dency  to  promote  that  self-complacency  which 
we  ought  to  detest,  and  opposes  that  self-de¬ 
gradation  which  the  Christian  loves.  Not  even 
for  their  health  and  long  life  does  he  express 
a  wish:  because  his  mind  was  engaged  with 
desires  for  their  spiritual  prosperity,  and  im¬ 
mortal  happiness.  In  short,  he  seems  to  have 
overlooked  most  of  those  things  which  appear 
desirable  to  the  worldly,  because  in  general 
they  are  not  suitable  to  those  who  are  called 
saints.  On  the  contrary,  with  peculiar  propri¬ 
ety,  after  his  description  of  their  character,  he 
desires  for  them  what  was  appropriate  to  that 
character;  he  wishes  them  whatever  as  saints 
they  need — whatever  as  saints  they  desire. 

Grace  is  that  which  they  need.  Though 
their  name  be  saints,  that  is,  holy;  though  they 
be  a  holv  people,  in  comparison  of  the  world 
around  them,  and  of  their  former  selves,  yet  is 
their  holiness  incomplete.  The  divine  change 
wrought  in  them  extends  over  all  the  faculties, 
but  is  perfect  in  none  of  them.  This  is  St. 
Paul’s  testimony  of  himself  in  Rom.  chap,  vii, 
which  contains  a  map  of  his  own  heart.  Sanc¬ 
tification  is  therefore,  a  progressive  work;  and 
such  is  the  difficulty  attending  the  prosecution 


233 


OJf  THE  APOSTLE’S  SALUTATION 


of  it,  that  the  natural  powers  of  man  are 
utterly  insufficient  to  accomplish  it.  Without 
me,  says  our  Lord,  ye  can  do  nothing.  We 
need,  therefore,  grace  from  God  the  Father, 
and  our  Lord  Jesus  Christ;  and  that  only  is 
it  which,  secretly  and  invisibly  infused  into  the 
heart,  feeds  the  flame  of  piety,  and  enables  us 
to  maintain  a  walk  in  any  degree  consistent 
with  our  profession  and  principles.  Our  need 
c  grace  can,  however,  be  known  only  by  ex¬ 
perience.  Who,  for  instance,  but  those  who 
are  assured  of  it  from  their  own  feelings,  would 
believe  that  after  we  are  sanctified,  and  set 
apart  from  the  world  by  God,  and  made  to 
oilier  from  it  in  temper  and  pursuits,  the  mere 
reflection  on  the  shortness  of  its  duration,  the 
infnnsic  meanness  of  its  pleasures,  our  speedy 
departure  from  it,  and  past  experience  of  its 
insignificancy,  are  not  sufficient  to  overcome 
eyery  temptation  to  love  it?  ft  appears  how¬ 
ever,  by  fact,  that  the  will  is  too  stubborn  to 
be  bent  by  such  considerations;  and  therefore 
the  Scripture,  though  it  does  not  overlook  such 
natural  reflections,  leads  us  ultimately  to  grace 
as  that  which  gives  to  other  motives  their  per¬ 
suasive  power.  It  asks  this  question,  IF  ho  is 
ie  that  over corneth  the  world ?  the  philosopher 
who  can  analyse  its  nature?  no;  he  can  despise 
it,  and  yet  remain  a  slave  to  it;  the  moralist 
who  can  descant  on  its  vanity?  the  poor  man 
who  is  debarred  from  enjoying  it?  no;  this  is 
the  victory  that  overcometh  the  world ,  even  our 
J'aith:  but  faith  is  a  heaven-descended  princi- 


OP  TRUE  CHRISTIANS. 


239 


pie,  the  gift  of  God,  and  not  the  native  energy 
of  the  mind.  If  then,  to  preserve  the  soul  in 
its  sanctity,  grace  be  necessary  in  those  easy 
cases  where  reason  and  experience  co-operate 
in  its  favor,  how  shall  the  feeble  spirit  of  man 
wrestle,  unassisted,  against  the  powerful  legions 
of  hell?  He  cannot,  as  the  Scriptures  declare, 
unless  he  put  on  the  whole  armor  of  God;  gird 
truth  upon  his  loins,  take  righteousness  for  his 
breastplate,  peace  for  his  sandals,  salvation  for 
his  helmet,  and  the  word  of  God  for  his  sword. 
But  all  these  are  weapons  tempered  in  heaven, 
and  provided  for  him  out  of  the  armory  of  God; 
they  are  diversified  forms  of  operations  of  grace 
whereby  God  empowers  his  servants  to  main¬ 
tain  their  conflicts.  Thus  it  appears,  how  the 
needfulness  of  grace  shews  the  suitableness  of 
the  Apostle’s  wish. 

The  desirableness  of  grace  to  the  saints  ex¬ 
hibits  the  propriety  of  his  salutation  in  another 
particular.  He  met  their  wishes,  and  told  of 
a  gratifying  subject  when  he  spoke  of  their 
increase  of  grace:  for  in  consequence  of  that 
renovation  of  taste  wrought  in  them  from 
above,  the  children  of  God  have  a  real  afleo- 
tion  to  holiness — find  in  it  the  sweetest  enjoy¬ 
ment — and  press  after  it  with  unconquerable 
ardor.  One  thing  1  do,  says  St.  Paul ,  forgetting 
those  things  which  are  behind ,  and  reaching  forth 
unto  those  things  which  are  before ,  /  press  toward 
the  mark  for  the  prize  of  the  high  calling  of  God 
in.  Christ  Jesus  *  They  love  all  the  means  of 


*  Phil,  iii,  W,  14, 


240  on  the  apostle’s  salutation 

grace;  all  those  employments  which  are  con¬ 
stituted  by  God  to  be  the  channels  of  this  de¬ 
sired  influence.  Thus  the  Psalmist  speaking 
of  public  worship,  One  i thing  have  I  desired  of 
the  Lord ,  that  will  I  seek  after ,  that  1  may  dwell 
in  the  house  of  the  Lord;  and  of  the  Scriptures 
he  says,  O  how  /  love  thy  Law!  all  the  day  long 
is  my  study  in  it.  And  if  there  be  a  train  of 
thought  that  has  at  any  time  led  their  minds 
to  a  frame  of  devotion,  they  endeavor  to  recal 
those  reflections,  that  they  may  again  enjoy 
those  devotional  feelings  which  they  would 
constantly  retain.  If  it  were,  therefore,  pro¬ 
posed  to  the  choice  of  a  saint,  as  it  was  to 
Solomon,  what  he  would  request,  all  his  de¬ 
sires  would  be  concentrated  in  this,  “that  he 
might  receive  more  grace.”  And  not  only 
is  grace  itself  so  desirable  to  him,  but  the  man¬ 
ner  in  which  he  is  to  obtain  it,  according  to  the 
economy  of  redemption,  is  pleasing  to  him.  It 
accords  with  his  inclination  rather  to  receive 
occasional  supplies  from  God  the  Father  and 
our  Lord  Jesus  Christ,  than  to  possess  re¬ 
sources  in  himself.  He  is  contented  to  have 
no  resource  of  grace,  but  to  be  dependent  on 
God  through  Christ. 

Let  us  apply  the  same  remarks  to  the  oth¬ 
er  part  of  the  Apostolic  salutation.  Peace,  as 
well  as  grace,  is  a  proper  subject  of  a  Christian 
wish:  because  it  is  both  necessary  and  desira¬ 
ble.  Peace  with  God  and  with  conscience  is 
that  blissful  enjoy  ment  we  receive  by  being  in 
Christ:  for  being  justified,  by  faith ,  ivc  have 


'  OF  TRUE  CHRISTIANS.  241 

‘peace  with  God,  through  our  Lord  Jesus  Christ 
and  it  is  a  peace  to  which  every  other  man  is 
a  stranger:  for  there  is  no  peace,  saith  my  God, 
to  the  wicked.  But  beside  this  peace,  there  is 
a  certain  tranquillity  and  evenness  of  mind, 
which,  however  favorable  to  our  sanctification, 
we  find  it  exceedingly  difficult  to  preserve 
amidst  the  confusion  of  this  life.  It  is  our  aim 
and  purpose  to  regard  this  world  with  the  eye 
of  a  stranger — to  pass  on  without  seeking  a  rest 
below — to  feel  indifferent  where  others  are  in¬ 
terested — and  while  we  discharge  our  duties 
in  life  with  diligence,  to  reflect  continually  that 
the  world  and  all  the  things  of  it  are  passing 
away.  But  alas!  how  seldom  do  we  adhere 
to  our  purpose  with  steadiness— how  often  do 
we  stop  to  look  around  us  where  we  ought  to 
be  pursuing  our  way — how  often  lend  an  ear 
to  trifling  conversation,  or  trifling  thoughts— 
how  often  are  we  carried  away  by  the  stream 
of  general  example,  and  suffer  our  worldly 
concerns  to  engross  our  minds;  nay,  are  dis- 
posed  to  justify  our  anxiety!  Thus  the  peace 
of  our  minds  is  disturbed,  and  the  consequences 
are  highly  injurious  to  our  spiritual  interests: 
for  when  there  is  little  heavenly-mindedness, 
self-recollection,  and  serenity,  a  Christian  tem¬ 
per  is  maintained  with  difficulty^.  We  cannot  as 
we  are  commanded,  be  prepared  for  every 
good  word  and  work;  nor  indeed,  be  in  any* 
respect  qualified  to  adorn  the  doctrine  oj  God 
our  Savior.  That  this  peace,  so  necessary,  so 

*  Rom.  V)  U 

ai 


242 


ON  THE  DESCRIPTION  AND 


desirable,  and  yet  so  difficult  to  be  preserved, 
is  the  gift  of’God,  and  therefore,  properly  the 
subject  of  a  wish  or  prayer,  is  sufficiently  evi¬ 
dent  from  numerous  passages  of  Scripture: 
The  peace  of  God,  which  passeth  all  understand¬ 
ing ,  keep  your  hearts  and  minds  through  Christ 
Jesus.  Thou  wilt  keep  him  in  perfect  peace , 
whose  hope  is  stayed  on  thee.  The  Lord  of  peace 
himself  give  you  peace  always  by  all  means. 

Nothing  more  appearing  necessary  for  the 
elucidation  of  the  text,  it  will  be  useful  to  re¬ 
consider  the  two  points  which  have  been  dis¬ 
cussed:  first,  by  applying  to  ourselves  the  de¬ 
scription  given  of  the  Christian;  secondly,  by 
adopting  the  Apostle’s  salutation. 

1.  Inquire  brethren,  into  the  state  of  reli¬ 
gion  in  your  hearts;  and  if  you  would  form  a 
correct  estimate,  apply  the  Apostle’s  descrip¬ 
tion  of  the  Christian  character  to  your  own. 
It  is  not  to  be  expected  thatyour’s  will  corres¬ 
pond  to  it  in  every  particular,  but  is  there  a  re¬ 
semblance?  are  the  same  characteristic  linea¬ 
ments  to  be  discerned  in  each?  If,  to  refer  to 
the  particulars  before  insisted  on,  we  inquire 
concerning  our  election  of  the  Father,  let 
us  ask  if  we  have  chosen  him  for  our  por¬ 
tion;  if  so,  it  proves  that  we  are  chosen  by  him: 
this  being  the  Scipture  mode  of  arguing,  We 
love  him ,  because  he  first  loved  us.  The  book 
of  life  need  not  be  opened  to  us,  for  our  names 
are  there. 

2.  In  the  next  place,  what  are  our  views  of 
the  Son  of  God?  It  were  easy  to  say  that  we 


SALUTATION  OF  TRUE  CHRISTIANS. 


243 


depend  on  his  merits;  many  nominal  Christians 
may  say  as  much,  understanding  neither  what 
they  say,  nor  whereof  they  affirm:  they  re¬ 
ceive  the  Christian  doctrine  of  atonement, 
partly  because  they  have  no  reason  to  object 
to  it,  and  partly  because,  in  their  views  of  it, 
it  supplies  their  defects,  or  in  other  words, 
countenances  sin.  We  shall  act  more  justly 
by  inquiring  whether  that  moment  has  yet  oc¬ 
curred,  when,  sensible  of  our  desert  of  God’s 
wrath  and  damnation,  we  have  actually  fled 
for  refuge  to  Christ?  If  so,  happy  are  ye;  the 
Spirit  of  glory  and  of  God  resteth  upon  you — 
if  otherwise,  no  Christian  profession,  no  exter¬ 
nal  correctness  of  conduct  will  compensate  for 
the  want  of  a  vital  union  to  Christ. 

Lastly,  adverting  to  the  remaining  part  of 
the  Apostle’s  description,  are  we  sanctified  in 
Christ  Jesus?  For  the  solution  of  this  question 
let  your  spirit  and  conversation  be  inspected: 
for  a  test  more  unequivocal  cannot  be  applied. 
A  tree  is  known  by  its  fruits;  and  the  fruit  of  the 
Spirit  is  love,  joy,  peace,  long-suffering,  gentle¬ 
ness,  goodness,  faith ,  meekness,  temperance * 
You  will  observe  in  this  circle  of  Christian  vir¬ 
tues  something  more  than  honesty,  harmless¬ 
ness,  or  any  negative  virtue.  You  will  per¬ 
ceive  that  those  that  are  sanctified  in  Christ 
Jesus,  will  bear  some  resemblance  at  least  to 
the  divine  original,  in  all  the  various  excellen¬ 
cies  that  adorned  his  character.  May  we  then 
see  in  you  the  image  of  our  Lord  Jesus  Christ! 

*  Gal.  V,  22,  23. 


244  ON  THE  DESCRIPTION  AND 

his  devotion,  self-denial,  and  profound  humility! 
Is  the  increase  of  holiness  your  daily  pursuit? 
do  you  lament  when  your  efforts  for  obtaining 
it  are  defeated?  then,  however  weak  your  faith, 
or  feeble  your  endeavors,  you  are  led  by  the 
Spirit,  and  are  undoubtedly  the  sons  of  God. 
Would  that  each  of  us  would  faithfully  apply 
the  Scripture  criterion  to  himself;  and  learn  to 
adjust  his  character  to  the  pattern  laid  down 
for  a  Christian  in  the  word  of  God!  Then 
should  we  adopt  the  Apostolic  salutation  with¬ 
out  hesitation.  Yet  still  shall  it  be  lawful  for 
us  to  wish  grace  and  peace  to  every  individ¬ 
ual  df  the  present  assembly. 

After  a  long  absence  from  the  house  of  God 
at  home,*  visiting,  only  those  shores  where 
Christian  idolatry  substitutes  the  crucifix  for 
the  doctrine  of  the  cross,  I  desire  on  this  oc¬ 
casion  to  acknowledge  with  gratitude  the 
good  providence  of  God,  who  hath  permitted 
me  to  behold  a  congregation  of  Christians,  a 
Christian  congregation  of  my  ccuntry-men  in 
this  distant  land.  Humbly  do  I  implore  the 
divine  blessing  on  you  all !  O  my  brethren,  may 
you  ever  enjoy  that  peace  which  the  religion 
you  profess  is  calculated  to  afford;  and  be  the 
means  of  diffusing  light  and  joy  throughout 
this  benighted  region!  Situated  as  you  are,  in 
the  midst  ot  the  enemies  of  Christ — amidst 
idolaters  ot  every  description,  you  are  justly 
regarded  by  the  Christian  world  as  occupying 


*  This  was  the  first  sermon  preached  by  the  Author  at  the  Mission  Church  Calciit. 
taj  shortly  after  his  arrival  iu  India. 


SALUTATION  OF  TRUE  CHRISTIANS. 


245 


the  most  arduous  and  responsible  situation  iri 
it.  Nay,  even  the  Savior  himself  may  be  con¬ 
ceived  to  be  more  attentively  observing  your 
conduct,  in  which  his  honor  is  so  deeply  inter¬ 
ested.  By  you  the  surrounding  nations  can 
take  a  nearer  view  of  Christianity,  and  inspect 
its  nature  more  narrowly;  and  the  multitudes 
of  all  religions  who  are  collected  in  this  place, 
will  be  carrying  into  all  parts  of  the  world, 
what  they  see  and  hear  in  the  followers  of 
Christ.  O  let  not  that  holy  name  he  blas¬ 
phemed  through  any  inconsistency  of  yours — 
let  not  pride,  or  luxury  be  observable  in  the 
disciples  of  him,  who  was  meek  and  lowly  in 
heart.  Let  them  see  in  the  hves  ofChristians 
what  Christianity  itself  is;  and  if  they  will  not 
embrace  the  Gospel,  let  them  be  constrained 
to  admire  the  professors  of  it.  To  this  your 
country  calls  you.  To  descant  on  the  public 
virtues  of  the  British  inhabitants  of  India, 
would  be  foreign  to  our  purpose;  their  estab¬ 
lished  character  needs  not  my  feeble  eulogy; 
but  great  indeed  will  be  the  honor  you  will 
rellect  on  your  country,  if  you  prove  by  your 
lives,  that  Britain  is  not  less  pious  than  she  is 
magnanimous  and  brave.  Permit  me  thus  far 
to  have  applied  the  Apostle’s  salutation  to 
yourselves;  and  now  in  conclusion,  let  us  unite 
with  St.  Paul  in  wishing  grace  and  peace  to  all 
who  in  every  place  call  upon  the  name  of  the 
Lord  Jesus;  hath  their’s  and  oar’s.  Let  every 
heart  expand  with  divine  benevolence;  let  im¬ 
agination  transport  us  from  shore  to  shore;  let 
21* 


246  SALUTATION  OF  TRUE  CHRISTIANS. 

us  think,  how  with  sacred  ardor  they  bend  be¬ 
fore  the  universal  Lord.  Their  hearts  ac¬ 
knowledge  with  our’s  a  kindred  affection. 
Though  their  names  be  different,  yet  their 
Lord  and  our’s  is  one;  though  they  differ  from 
us  in  nation,  or  rank,  or  color,  yet  in  this  they 
resemble  us,  that  they  call  upon  the  name  of 
the  Lord  Jesus.  Is  he  our’s?  he  is  their’s  also. 
Then  let  us  with  cordial  and  comprehensive 
charity  embrace  them  all — let  us  heartily  wish 
all  the  assemblies  of  Zion  grace  and  peace;  and 
if  in  this  mental  circuit,  our  thoughts  veer  to 
our  native  land,  and  fond  memory  recal  those 
beloved  scenes  which  imagination  paints,  in 
colors  perhaps  more  pleasing  than  true,  let  her 
assemblies  of  faithful  Christians  engage  our 
more  fervent  prayers.  Thus  shall  our  local 
attachments  be  elevated  into  an  exercise  of 
spiritual  affection,  and  call  down  a  rich  effusion 
of  blessings  on  ourselves  and  them. 

Thus  let  us  live  in  this  heavenly  temper  to¬ 
wards  all  around;  and  while  we  delight  to  find 
new  objects  of  our  love,  let  faithful  hope  real¬ 
ize  that  glorious  day,  when,  in  a  larger  sense, 
the  prophecy  of  God  by  Zephaniah,  (chap,  iii, 
ver.  9,  10,)  shall  be  fulfilled.  1  will  turn  to  the 
language ,  that  they  may  all  call 
o  f  the  Lord ,  to  serve  him  with  one 
consent.  From  beyond  the  rivers  of  Ethiopia  my 
suppliants ,  even  the  daughter  of  my  dispersed ? 
shall  bring  mine  offering . 


people  a  pure 
won  the  name 


SERMON  XIV. 


1  Corinthians  i,  23,  24. 

fVe  preach  Christ  crucified ,  unto  the  Jews  a  stumr 
blingblock ,  and  unto  the  Greeks foolishness;  but 
unto  them  which  are  ' called ,  both  Jews  and 
Greeks,  Christ  the  power  of  God ,  and  the  wis¬ 
dom  of  God. 

If  at  any  time  God  is  pleased  to  make  a  revo- 
latioo  of  his  will  to  mankind,  and  to  point  out  a 
way  of  salvation  to  them  which  is  entirely  new, 
it  is  evident  that  we  can  be  in  no  respect 
judges  before  hand,  what  kind  of  revelation  is 
to  be  expected,  or  what  sort  of  truths  are 
likely  to  be  contained  in  it.  We  cannot  so  much 
as  conjecture  about  these  things  with  any  ap¬ 
pearance  of  probability;  but  must  wait  in 
patient  expectation,  till  the  revelation  is  actual¬ 
ly  made:  because  the  nature  and  necessities  of 
man  may  require  a  treatment  which  we  are 
not  at  all  aware  of.  God’s  manner  of  govern¬ 
ing  the  universe,  of  which  we  form  but  a  very 
small  part,  may  be  utterly  beyond  the  range 
and  reach  of  our  highest  apprehension. 


248 


ON  THE  PREACHING 


Hence,  when  we  examine  a  revelation  pur¬ 
porting  to  be  from  God,  and  inquire  into  the 
way  of  salvation  pointed  out  in  it,  our  minds 
must  be  made  up  to  difficulties,  and  be  con¬ 
tented  to  remain  ignorant  on  many  points  which 
we  hoped  would  have  been  revealed.  When 
once  we  are  satisfied  with  the  external  eviden¬ 
ces  of  its  truth,  it  is  incumbent  on  us  to  inquire 
what  is  the  revealed  will  of  God;  not  what  it 
ought  or  might  have  been.  It  becomes  us  to 
ask  for  instruction  with  humility,  and  receive  it 
with  reverence.  If  men  will  not  conduct  their 
inquiries  in  this  spirit  of  diffidence,  but  under  the 
influence  of  premature  opinions  will  presume 
to  dictate,  instead  of  submitting  to  be  taught, 
God  is  not  at  all  anxious  to  accommodate  him¬ 
self  to  the  prejudices  of  proud  men;  nor  will 
he  new  model  his  scheme  to  make  it  more 
agreeable  to  their  views.  As  he  first  sent 
forth  his  Scriptures  to  mankind  with  a  certain 
decree  of  evidence  and  no  more,  so  he  has 
left  them.  If  men  neglect  them,  on  whatever 
plausible  pretext,  let  them  do  it  at  their  peril. 
Once  he  has  sent  forth  his  word;  with  the 
majesty  of  God  he  declares,  He  that  believeth 
and  is  baptized  shall  be  saved ;  but  he  that  be¬ 
lieveth  not  shall  be  damned*  It  is  therefore, 
not  to  be  expected  that  God  will  enlighten  the 
eyes  of  a  captious  scrutiniser  of  his  truths;  but 
rather  in  the  execution  of  natural  justice,  and 
in  conformity  to  the  principles  of  his  wise  and 
righteous  government,  leave  them  in  darkness. 


OF  CHRIST  CRUCIFIED.  " 


249 


If  they  look  into  the  ark  of  God,  like  the  Beth- 
shemites,  with  unhallowed  eyes  and  captious 
scrutiny,  they  will  meet  with  a  similar  fate. 
God  will  not  suffer  any  to  trifle  with  his 
holy  things.  Their  rashness  will  be  death  to 
them.  Yet  do  unreasonable  men  persist  in 
trying  and  examining  the  Gospel,  by  precon¬ 
ceived  opinions;  some  judging  of  it  according  to 
the  opinions  imbibed  in  infancy;  others  approv¬ 
ing  of  it  no  farther  than  it  will  countenance 
self-indulgence,  and  according  as  the  preached 
gospel  shall  answer  these  conditions  or  not, 
determining  to  receive  or  reject  it. 

Of  this  latter  description  were  the  unbeliev¬ 
ers  of  old:  they  required  in  the  new  religion 
certain  things  as  indispensible,  and  when  their 
expectations  were  disappointed  they  had  done 
with  it.  Thus  says  St.  Paul,  in  the  preceding 
text,  The  Jews  require  a  sign,  and  the  Greeks 
seek  ivisdom ,  when  they  ought  to  have  required 
nothing  but  the  evidences  of  its  truths;  but  we 
preach  Christ  crucified:  a  subject  they  nei¬ 
ther  expected  nor  relished;  therefore  the  one 
found  it  a  stumbling-block,  and  the  other  fool¬ 
ishness. 

In  the  words  first  read  to  you  there  are 
three  things  to  be  considered.  First,  the  sub¬ 
ject  of  the  Apostle’s  preaching;  secondly,  the 
different  modes  of  its  reception  among  men; 
thirdly,  the  true  light  in  which  it  is  to  be  re¬ 
ceived. 

I.  The  subject  of  the  Apostle’s  preaching 
was  Christ  crucified:  wThich  is  in  brief  this 


250 


ON  THE  PREACHING 


proposition,  that  Jesus  who  was  crucified, 
is  the  Savior  of  the  world;  or  more  fully,  the 
doctrine  embraces  all  that  respects-  the  origin 
and  scheme  of  salvation.  Man  having  subjected 
himself  to  the  curse  of  God,  no  way  of  deliver¬ 
ance  was  found  but  by  the  divine  interposition 
in  his  favor.  The  Father  in  mere  mercy  sent 
his  Son  into  the  world,  and  he  undertook  to 
save  mankind  in  the  only  way  in  which  it  was 
practicable,  namely,  by  substituting  himself  in 
their  stead.  The  law  of  God  required  perfect 
obedience;  he  therefore  answered  the  de¬ 
mands  of  the  law,  and  fulfilled  it  in  their  stead. 
Their  past  sins  required  punishment;  he  there¬ 
fore  suffered  it  in  his  own  person.  With  this 
work  God  declares  himself  satisfied,  and  ac¬ 
cepts  him  as  a  propitiation  for  the  sins  of  the 
world — that  for  which  he  is  willing  to  be  pro¬ 
pitious  to  men,  and  reconciled  to  pardon  and  take 
them  into  favor,  to  give  them  the  spirit  of  holi¬ 
ness,  and  at  last  exalt  them  to  his  glory.  More¬ 
over,  the  way  in  which  men  can  be  interested 
in  his  death,  and  receive  the  benefits  flowing 
from  it,  is  not  by  palliating  their  sins,  or  think¬ 
ing  themselves  excusable,  but  by  faith  and  by 
faith  only:  casting  themselves  upon  God  as 
sinners,  inexcusable  and  deserving  of  hell.  If 
renouncing  all  hope  in  themselves  they  will 
thus  come  to  Christ,  they  shall  be  justified 
freely  by  his  grace — their  hearts  delivered 
from  their  attachment  to  sin — and  they  brought 
without  fail  to  everlasting  happiness.  We 
preach  Christ,  says  St.  Paul.  This  is  not  indeed, 


OP  CHRIST  CRUCIFIED. 


251 


to  be  invariably  dwelling  on  the  way  of  salva¬ 
tion  by  him;  for  men  would  by  habit  cease  to 
have  their  attention  engaged,  and  thus  the 
end  of  preaching  would  be  defeated;  but  it  to 
make  it  the  main  subject  of  our  discourses — it 
it  is  to  be  ever  seeking  to  lead  sinners  to  Christ. 
To  accomplish  this  end,  various  means  may 
appear  necessary.  The  minds  of  men  may  re¬ 
quire  certain  preparation,  for  want  of  which 
the  Gospel  would  be  unintelligible.  The  Hea¬ 
then  auditors  at  Athens  needed  St.  Paul  to  ex¬ 
plain  to  them  the  unity  and  spirituality  of  God 
and  his  providence,  together  with  the  certain¬ 
ty  of  a  future  state  of  rewards  and  punish¬ 
ments.  And  probably  in  addressing  the  Jews 
he  endeavored  to  convince  them  of  their  con¬ 
demnation  by  their  own  law.  He  would 
point  to  their  own  sacrifices;  and  hence  argue 
the  necessity  of  some  better  sacrifice  to  take 
away  sin.  He  would  always  give  so  much 
previous  instruction  as  the  circumstances 
of  the  case  seemed  to  require.  As  a  wise 
master  builder  who  designs  to  raise  an  edifice 
on  a  particular  spot,  surveys  the  ground,  re¬ 
moves  other  buildings  with  which  it  is  en¬ 
cumbered,  and  clears  away  as  many  obstructions 
as  possible,  that  then  he  may  lay  a  good  foun¬ 
dation;  so  the  minister  of  the  Gospel  will  be 
gradually  seeking  to  ediiy  the  souls  of  men  on 
Christ  the  true  foundation,  and  yet  make  use 
ol  all  the  variety  of  methods  which  the  topics 
of  religion,  or  the  feelings  of  men  will  supply. 


252 


ON  THE  PREACHING 


But  though  the  way  of  salvation  by  Christ 
need  not  be  constantly  the  preacher’s  theme, 
yet  occasionally,  and  from  time  to  time,  men 
must  be  called  to  the  single  consideration  of 
Christ  crucified.  This  is  the  sun  that  warms 
and  enlightens  the  system  of  revealed  truth: 
in  the  direct  beamings  of  this  sun  we  must 
sometimes  be  placed,  as  well  as  have  the 
genial  light  of  it  diffused  around  us.  When¬ 
ever  we  profess  to  confine  ourselves  to  this 
doctrine  formally  and  exclusively,  we  then 
preach  Christ  crucified;  by  representing  him 
to  mankind  as  the  only  Savior,  and  the  all-suf¬ 
ficient  Savior. 

1.  As  the  only'  Savior,  we  teach,  that  it  is 
not  permitted  men  to  choose  their  own  reli¬ 
gion,  or  to  cast  up  a  high  way  for  themselves 
whereby  to  arrive  at  heaven,  or  to  work  out  a 
righteousness  of  their  own  to  recommend  them, 
but  that  Christ  alone  is  the  way,  and  the  truth , 
and  the  life ;  that  other  foundation  can  no  man 
lay  than  that  is  laid ,  which  is  Jesus  Christ ;  that 
there  is  none  other  name  under  heaven  given 
among  men ,  whereby  they  must  be  saved,  but  only 
the  name  of  Jesus  Christ. 

2.  We  proclaim  him  also  the  all-sufficient 
Savior.  In  his  offers  of  salvation  we  declare 
that  he  requires  no  previous  qualification;  but 
equally  regardless  of  the  antecedent  morality 
or  immorality  of  the  subjects,  he  commands 
them  to  receive,  and  not  to  purchase — offers 
salvation  freely  to  those  who  see  themselves 
perishing,  and  promises  to  give  all  the  holines* 


©f  Christ  crucifies. 


253 


©f  heart  which  is  necessary  to  fit  them  for 
heaven:  and  then,  that  he  is  able  to  save  10 
the  utmost — fully  qualified  to  begin,  carry  on, 
and  complete  the  happiness  and  holiness  of 
every  believer. 

These  doctrines  relating  to  Christ  were  uni¬ 
formly  insisted  on  by  St.  Paul  and  ail  the  first 
preachers  of  the  Gospel.  Thus  we  read  that 
Philip  went  down  to  the  city  of  Samaria ,  and 
preached  Christ  unto  them;*  and  when  he  was 
explaining  the  Scriptures  to  the  Eunuch  he 
preached  to  him  Jesus.  Notwithstanding  the 
opposition  they  had  to  encounter  in  doing  it, 
the  other  Apostles  daily  in  the  temple ,  and  in 
every  house ,  ceased  not  to  teach  and  preach  Jesus 
Christ. t  St.  Paul,  on  his  conversion,  strait  way 
preached  Christ  in  the  synagogues;  and  he  de¬ 
termined  to  know  nothing  but  Jesus  Christ,  and 
him  crucified;  nor  to  glory  in  any  thing  but  the 
cross  of  our  Lord  Jesus  Christ.  There  were 
some  who  preached  Christ  of  contention,  not 
sincerely,  yet  says  the  Apostle,  Whether  in  pre¬ 
tence  or  truth ,  Christ  is  preached ,  and  I  therein 
do  rejoice ,  yea ,  and  will  rejoice.  He  never  re¬ 
pented  of  having  laid  too  great  stress  on  this 
doctrine,  for  we  hear  him  reminding  the  Ephe¬ 
sians  at  the  time  he  was  taking  leave  of  them, 
that  he  had  testified  to  them  repentance  to¬ 
wards  God,  and  faith  towards  our  Lord  Jesus 
Christ.  In  all  after  ages,  even  to  the  present 
moment,  the  men  who  are  chosen  of  God  to  be 
his  witnesses  on  earth,  treading  in  the  steps  of 

•Act?  Yiii,  5. 


22 


t  Ib>  y,  42. 


254 


ON  THE  PREACHING 


the  Apostles  of  old,  have  persisted  in  proclaim¬ 
ing  the  glories  of  their  Lord.  They  take  their 
place  at  a  distance,  as  being  servants,  from  a 
wish  to  remain  unnoticed,  that  the  single  undi¬ 
vided  attention  of  mankind  may  be  fixed  on  the 
Master  whom  they  serve.  They  preach  not 
themselves,  but  Christ  Jesus  the  Lord.  They 
are  equally  cautious  about  leading  their  hear¬ 
ers  into  error,  by  confounding  the  grace  of  God 
and  the  law  of  works;  or  by  setting  forth  such 
principles  of  morality  as  the  heathen  sages 
might  have  taught;  and  give  themselves  up  to 
the  study  of  those  divine  mysteries  which  are 
known  only  by  revelation,  that  from  them  they 
may  learn  how  to  build  up  your  souls  on  that 
foundation,  which  will  stand  the  test  of  the 
judgment-day. 

Moreover,  when  they  preach  Christ  cruci¬ 
fied,  as  they  find  it  revealed,  they  are  not  con¬ 
cerned  about  making  the  doctrine  appear  more 
reasonable,  so  as  to  approve  it  to  the  learned, 
nor  to  state  it  so  as  to  leave  no  room  for  ob¬ 
jections;  but  as  the  Scriptures  have  left  it,  so 
they  take  it  up.  They  do  not  gild  over  the 
cross,  or  invest  it  with  gaudy  trappings,  or  al¬ 
lure  men  to  it  by  deceitful  panegy ricks,  but 
they  take  their  stand  at  the  foot  of  the  blood¬ 
stained  tree,  and  proclaim  in  those  words  which 
were  written  on  the  cross,  This  is  Jesus  of 
Nazareth ,  the  king  of  the  Jews.  Thus  the 
Apostles  preached.  What  reception  this 
preaching  met  with  in  the  world  comes  next 
under  our  consideration. 


OF  CHRIST  CRUCIFIED. 


255 


11.  To  the  Jews  it  was  a  stumbling  block ,  and 
to  the  Greeks  foolishness.  The  Jews  had  been 
accustomed  to  displays  of  supernatural  glory. 
The  promulgation  of  the  law  at  Mount  Sinai 
wras  accompanied  with  all  that  splendid  train 
of  circumstances  which  most  powerfully  strike 
the  outward  senses.  Hence  the  Jews,  when 
they  heard  of  the  pretensions  of  our  Lord, 
sought  of  him  a  sign  from  heaven  saying,  Mas¬ 
ter,  we  would  see  a  sign  from  thee ,  a  sign  from 
heaven.  So  those  who  came  to  hear  St.  Paul 
preach  in  the  synagogues,  expected  he  would 
ground  his  doctrines  on  a  fact  of  such  extraor¬ 
dinary  glory,  that  the  very  description  of  it 
should  delight  and  astonish  them.  But  when 
they  found  that  a  man  put  to  death  by  their 
countrymen  was  the  foundation  of  this  new  re¬ 
ligion,  which  was  to  supersede  the  whole  sys¬ 
tem  of  the  Jewish  ritual,  they  rejected  it  with¬ 
out  hesitation.  Thus  the  person  of  Christ  was 
a  stumbling-block  to  the  Jews,  because  deficient 
in  external  glory. 

Equally  offensive  to  them  was  the  doctrine 
of  the  Gospel:  because  it  was  directly  sub¬ 
versive  of  all  their  self-righteous  confidence. 
They  were  by  the  Apostles  told  that  God  was 
no  respecter  of  persons;  that  before  him  their 
mouths  must  be  stopped;  that  they  were  as 
guilty  as  the  rest  of  men,  and  must  be  saved,  if 
they  were  saved  at  all,  not  because  they  were 
the  children  of  Abraham,  or  were  strict  in 
ceremonial  observances,  and  in  works  of  mo¬ 
rality,  but  only  by  faith  in  that  person  whom 


256 


ON  THE  PREACHING 


they  had  put  to  death.  They  found  moreover, 
that  the  Gospel  Is  proposed  equally  to  the 
moral  and  Immoral,  making  no  difference  be¬ 
tween  them,  but  reducing  them  to  a  level;  of¬ 
fering:  to  Scribes  and  Pharisees  salvation  on  the 
same  terms  as  to  publicans  and  sinners.  Every 
part  of  such  a  statement  was  calculated  to  pro¬ 
voke  their  indignation.  To  renounce  their  own 
righteousness,  and  thus  to  be  brought  on  a 
level  with  the  accursed  Gentiles,  was  what 
they  nover  would  hear  of  without  rage.  Na¬ 
tional,  and  personal  pride;  prejudices  imbibed 
in  infancy,  and  inveterate  by  time,  all  revolted 
against  such  humiliating  doctrines.  They 
stumbled  according  to  the  prophecy  of  Isaiah, 
and  the  predictions  of  Simeon,  He  was  for  a 
stone  of  stumbling ,  and  for  a  rock  of  offence;  he 
was  set  for  the  fall  of  many  in  Israel.  Though 
he  visited  them  as  the  day-spring  from  on 
high — though  he  rose  as  the  morning  star,  and 
shone  tjs  the  sun  in  his  strength,  to  guide  their 
feet  and  shine  on  their  path  to  heaven,  they 
took  offence  at  him;  in  consequence  the  Gos¬ 
pel  remained  more  than  darkness  to  them:  it 
became  as  a  stumbling-block  in  their  wav,  to 
which  when  they  came  they  stumbled,  and  fell 
over  it  headlong  into  eternal  perdition. 

The  Gospel  met  with  no  better  reception 
among  the  Greeks,  who  rejected  it  from  causes 
which  correspond  to  those  which  influenced 
the  Jews.  As  the  Jews  sought  after  a  sign. 
so  tne  Greeks  sought  after  wisdom;  and  as  the 
Jews  were  proud  with  self-righteousness,  so 


OF  CHRIST  CRUCIFIED. 


257 


the  Greeks  were  filled  with  conceit  of  their 
learning.  They  sought  after  wisdom.  Every 
branch  of  human  learning  was  at  this  time  in 
the  highest  state  of  cultivation,  but  the  favor¬ 
ite  study  was  that  of  the  science  of  morality; 
to  that  they  directed  particularly  their  atten¬ 
tion  in  order  to  discover  some  method  of  check¬ 
ing  the  progress  of  profligacy.  They  inquired 
into  the  difference  of  virtue  and  vice,  as  to 
the  happiness  of  man — they  formed  systems  of 
morality  according  to  their  various  views,  de¬ 
fended  them  by  learned  arguments,  and  were 
zealous  of  making  proselytes  to  their  senti¬ 
ments.  Hence  on  the  appearance  of  the 
preachers  of  the  Gospel,  the  philosophers  ex¬ 
pected  from  men  setting  out  to  be  the  instruc¬ 
tors  of  the  world,  profound  learning — a  labor¬ 
ed  investigation  of  truth  and  morals — refined 
arguments,  and  ingenious  deductions — some¬ 
thing  which  might  entertain  cultivated  minds, 
and  lay  the  foundation  for  new  improvements 
in  theoretic  wisdom.  These  things  they  sought, 
but  they  found  them  not.  They  heard  the 
sermons  of  St.  Paul,  but  there  was  nought  in 
the  matter  or  manner  of  them  that  satisfied 
their  literary  thirst;  they  received  no  increase 
to  their  ideas  by  his  doctrines,  nor  did  they 
find  any  exercise  of  their  powers  of  reasoning 
by  his  manner  of  stating  them.  On  the  con¬ 
trary,  the  simple  preaching  of  Christ  crucified , 
\vith  the  expectation  of  reforming  mankind  by 
it,  appeared  to  these  philosophers  highly  fool¬ 
ish  and  absurd,  insomuch  that  they  openly  ex- 


253 


ON  THE  PREACHING 


pressed  their  contempt  of  the  Apostle,  and 
treated  the  doctrines  of  Jesus  and  the  resur¬ 
rection  with  ridicule.* 

But  besides  the  foolishness  of  the  doctrine 
in  their  views  of  it,  the  pride  and  conceit  of 
their  hearts  interposed  another  obstacle  to 
their  receiving  it.  The  Gospel  was  neither 

o  «... 

preached  by  learned  men;  neither  did  it  re- 
quire  learning  or  education  to  comprehend  it. 
Besides,  no  homage  was  paid  to  their  own  su¬ 
perior  abilities,  but  they  were  addressed  by 
the  Apostle,  with  the  same  plainness  as  the 
illiterate  vulgar.  This  treatment  was  too  hu¬ 
miliating  for  the  wise  men  to  brook;  they 
would  not  condescend  to  sit  at  the  feet  of  fish¬ 
ermen  along  with  those  whom  they  despised. 
Had  the  preachers  been  willing  to  pay  them 
deference  and  allow  them  to  be  in  need  of  no 
further  instruction,  they  would  have  been  bet¬ 
ter  pleased;  but  the  Apostle  commanded  them 
to  unlearn  all  their  errors — to  lay  by  their 
proud  prejudices — to  become  fools  that  they 
might  be  wise;  and  warned  them  that  unless 
they  were  born  again,  unless  they  were  con¬ 
verted  and  became  as  little  children,  they 
should  certainly,  with  the  most  low  and  ignor¬ 
ant,  lie  down  in  everlasting  burnings.  Such  a 
system  as  this,  which  made  no  difference  be¬ 
tween  the  wise  and  unwise,  was  vehemently 
opposed  by  all  the  feelings  of  their  proud 
^hearts. 

In  the  midst  of  this  crowd  of  unbelievers, 
there  was  found  a  poor  and  despised  people, 

*  Acts  xvii,  18. 


OF  CHRIST  CRUCIFIED. 


559 


both  of  Jews  and  Greeks,  to  whom  the  Gos¬ 
pel  came  in  power  and  the  Holy  Ghost.  For 
after  that  in  the  wisdom  of  God,  the  world  by 
wisdom  knew  not  God ;  that  is,  after  God  had 
in  his  wisdom  suffered  men  to  make  the  exper¬ 
iment  for  several  a^es,  whether  human  wis- 
dom  could  bring  men  to  the  knowledge  of  God, 
and  let  them  see  by  fact  that  it  was  impossible, 
then  by  t he  foolishness  of  preaching  he  saved 
them  that  believe.  To  them  Christ  crucified 
was  the  power  of  God ,  and  the  ivisdom  of  God; 
and  that,  as  we  are  in  the  last  place  to  shew 
you,  is  the  true  light  in  which  it  is  to  be  view¬ 
ed.  ^ 

III.  It  is  the  power  of  God.  Power  is  esti¬ 
mated  by  the  effects  it  produces.  One  power 
is  greater  than  another,  if  it  produce  greater 
effects  than  another,  or  the  same  effects  by 
less  means.  Now  to  wave  all  other  considera¬ 
tions  that  display  the  power  of  God  as  it 
operates  in  the  Gospel,  the  single  fact  of  a 
sinner’s  conversion  by  the  doctrine  of  the  cross, 
is  sufficient  to  establish  this  point.  For  observe 
the  state  and  condition  of  an  obstinate  sinner; 
he  has  given  the  reins  to  appetite  and  has 
been  Iona:  running  the  career  of  wickedness; 
he  goes  on  deaf  to  the  admonitions  and  in- 
treaties  of  friends,  and  the  warnings  of  con¬ 
science;  and  regardless  of  consequences,  is 
scarcely  restrained  by  the  terrors  of  an  igno¬ 
minious  death,  from  perpetrating  the  blackest 
crimes.  The  joys  of  heaven  have  no  power 
to  attract  his  desires,  nor  can  the  threatenings 


2G0 


OX  TIIE  PREACHING 


of  eternal  punishment  deter  him  from  sin:  he 
continues  his  course  of  self-indulgence,  and 
becomes  headstrong,  intractable,  outrageous. 
All  human  means  having  failed  to  reclaim 
him,  he  is  generally  given  up  as  irrecoverably 
vicious.  In  the  course  of  a  short  time  the 
very  same  person  may  be  seen  walking  so¬ 
berly,  righteously,  and  godly;  not  partially 
reformed,  but  following  universal  holiness — 
holding  communion  with  that  God  whose  very 
name  he  hated — delighting  in  that  society 
which  once  he  despised — he  lives  the  orna¬ 
ment  of  human  nature,  and  dies  with  a  hope 
full  of  immortality.  Whm^  was  it,  we  ask,  that 
changed  him?  Did  the  angel  Gabriel  lead 
him  in  a  vision  to  the  empyreal  heaven,  and 
over-power  his  corruptions  by  a  torrent  of 
divine  glory;  or  was  a  spirit  of  darkness  sent 
to  conduct  him  to  the  confines  of  hell,  that  the 
nearer  sight  of  the  livid  flame  might  startle 
his  soul  and  force  him  from  his  sins?  No! 
these  arguments,  or  others  as  strong,  had 
been  tried  in  vain;  legal  hopes  never  yet 
made  the  heart  yield.  No!  the  man  whose 
change  we  are  accounting  for,  once  heard  that 
faithful  saying,  that  Christ  Jesus  came  into  the 
world  to  save  sinners — that  the  Son  of  God 
himself  had  died  for  the  chief  of  sinners — that 
now  pardon  for  the  past  was  offered  freely, 
and  grace  for  the  future  stored  up  for  the 
penitent.  This  strikes. his  attention  and  wins 
his  heart,  and  a  gleam  of  returning  hope  be¬ 
gins  to  steal  through  his  breast.  If  this  great 


OF  CHRIST  CRUCIFIED. 


26  i 


salvation  be  for  any,  he  will  argue,  then  why 
not  for  me?  If  Christ  was  crucified  for  me, 
then  I  may  hope  that  for  his  sake,  God  will 
surely  receive  me.  I  will  believe  that  the 
blood  of  Jesus  Christ  elect nseth  from  oil  sin. 
lie  ventures  to  apply  for  pardon;  and  almost 
to  his  own  surprise,  his  conscience  enjoys  peace 
within!  ri'he  inward  change  begins  by  the  re- 
novating  influences  of  the  Holy  Ghost;  and  the 
same  person  who  was  before  in  the  image  of 
Satan,  is  made  by  his  inward  purity  to  resem¬ 
ble  the  Holy  One.  An  instance  like  this  is 
not  a  solitary  trophy  of  the  victories  of  the 
preached  Gospel.  When  first  the  sword  of  the 
Spirit  was  grasped*  by  a  mortal  hand,  three 
thousand  fell  before  it;  and  wherever  in  the 
world  it  is  wielded  by  the  servants  of  God,  it 
marks  its  way  by  the  conquest  of  all  whom  it 
strikes.  Many  of  you  can  add  your  testimony 
from  the  course  of  your  own  experience — you 
can  say,  it  is  the  doctrine  of  Christ  crucified 
that  encouraged  you  at  first  to  set  out  in  the 
ways  of  religion — it  is  that  wherein  the  power 
of  God  is  daily  manifested  to  your  souls;  then, 
if  I  ask  any  of  you  for  a  specimen  of  divine 
power,  lead  me  not  to  the  heights  above,  or 
the  depths  beneath — bid  me  net  admire  that 
W'ord  which  stays  the  proud  waves  of  the 
sea  and  forbids  it  to  pass  the  appointed  bounds 
— shew  me  not  the  strength  of  that  arm  which 
took  up  the  vast  orbs  of  heaven,  and  hurled 
them  along  the  fields  of  space,  but  let  us  as¬ 
cend  Mount  Calvary  together  and  direct  our 


2G2 


ON  THE  PREACHING 


eyes  to  him  that  is  hanging  on  the  cross:  for 
there  alone  is  to  be  seen,  according  to  God’s 
own  declaration,  what  is  the  exceeding  greatness 
of  his  power.  There  God  has  exhibited,  not  a 
partial  exertion  of  his  power,  but  as  it  is  here 
energetically  expressed,  Christ  the  power  of 
God.  In  Christ  all  the  diversified  operations 
of  divine  power  are  concentrated  and  brought 
to  a  point. 

Christ  is  also  the  wisdom  of  God:  for  in 
Christ,  God  hath  attained  the  two  great  ends 
of  all  that  he  does,  (if  they  maybe  called  two) 
namely,  his  own  glory,  and  our  happiness. 
Wisdom,  you  will  observe,  appears  to  most 
advantage  in  cases  of  difficulty.  When  she 
steers  her  way  clear  through  many  a  perplex¬ 
ing  difficulty,  and  at  last  arrives  at  her  destined 
end  without  any  untoward,  or  disorderly  ac¬ 
cident,  then  she  appears  in  her  proper  charac¬ 
ter  and  native  excellence. 

To  perceive  the  wisdom  of  God  in  Christ, 
we  ought  to  bear  in  mind  the  difficulty  of  at¬ 
taining  the  end  proposed;  which  was  the  glory 
of  God,  and  our  happiness.  If  men  were  an 
upright  race,  all  would  be  easy;  those  who 
continued  perfect  would  ascend  to  heaven,  and 
those  who  sinned  would  descend  to  hell.  But 
how  man,  after  being  a  sinner,  could  be  made 
happy  here  and  hereafter,  was  a  problem  of 
no  small  difficulty.  If  God  had  pardoned  sin¬ 
ners  by  an  act  of  sovereign  power,  his  truth 
would  have  been  impeached:  for  he  would 
then  give  life  to  w  hom  he  had  before  denoun- 


OF  CHRIST  CRUCIFIED. 


263 


ced  death;  neither  could  justice  have  been 
exercised;  and  thus,  an  appearance  of  weak¬ 
ness  would  attach  to  the  character  ot  God.  If, 
on  the  contrary,  he  had  offered  no  pardon,  al¬ 
though  he  would  have  been  just  and  true;  his 
mercy  and  love  would  have  had  no  scope  for 
exercise:  but  in  Christ  Jesus,  mercy  and  truth , 
formerly  irreconcilable,  have  met  together  in  a 
friendly  manner — righteousness  and  peace,  God’s 
righteousness  and  our  peace,  have  kissed  each 
other.  By  his  dying  on  the  cross  in  the  stead 
of  sinners,  there  was  a  way  opened  for  the  ex¬ 
ercise  of  all  God’s  attributes:  for  as  Christ  un¬ 
dertook  to  be  accountable  to  God  for  all  our 
sins,  God  in  punishing  Christ  punished  our  sin. 
Thus  he  displayed  his  justice.  Moreover, 
since  that  person  who  became  our  surety  was 
not  one  of  ourselves,  or  an  angel,  but  his  own 
Son,  who  was  dear  to  him,  here  his  mercy  and 
love  are  discovered!  And  not  only  do  the  divine 
attributes  find  scone  for  exercise  in  Christ’s 
death  without  interfering,  but  they  throw  light 
on  one  another.  Men  would  perhaps  have 
regarded  their  pardon  as  no  great  exertion  of 
mercy  in  God,  or  ground  of  gratitude  in  them¬ 
selves,  did  they  not  see  the  severity  of  God’s 
justice  as  sustained  by  an  innocent  person, 
which  would  otherwise  have  fallen  on  them¬ 
selves;  neither  would  they  believe  how  invio¬ 
lable  was  his  truth,  if  he  had  not  shewn  he 
would  rather  part  with  his  own  Son,  than  sully 
his  truth,  to  accomplish  the  salvation  of  sinners. 
And  from  this  we  are  led  to  observe,  that  each 


264 


ON  THE  PREACHING 


attribute  is  in  the  highest  degree  set  off  and 
glorified  by  its  opposite.  They  are  not  forci¬ 
bly  reconciled  together,  nor  do  they  merely 
harmonise,  but  they  all  put  honor  one  upon 
another.  One  does  not 'rise  by  the  depression 
of  the  other,  but  they  all  rise  together.  The 
more  we  see  of  the  glory  of  one  attribute,  the 
more  we  shall  see  of  every  other.  While 
God’s  hand  lies  heavy  on  his  Son,  justice  ■'as¬ 
sumes  its  dignity;  but  mercy  likewise  rejoices 
— as  the  strokes  of  his  wrath  are  redoubled, 
justice  wears  a  look  of  more  awful  grandeur; 
but  mercy  smiles  with  increased  sweetness — 
and  when  all  the  vials  of  wrath  are  poured 
forth  on  Christ,  and  justice  triumphs  in  com¬ 
plete  majesty,  mercy  rises  with  equal  progress 
and  beams  forth  from  her  countenance  unutter¬ 
able  glory.  The  more  we  contemplate  the 
mystery  of  the  redemption,  the  more  we  shall 
see  it  a  master-piece  of  divine  wisdom — the 
more  sincerely  shall  we  join  the  exclamation  of 
St.  Paul,  O  the  depth  of  the  riches  both  of  the 
wisdom  and  knowledge  of  God!*  Human  intel¬ 
lect  could  not  conceive  a  plan  more  wondrous 
in  wisdom  to  be  possible;  nay,  it  is  a  subject  of 
astonishment  to  angelic  minds:  for  God  ha3 
designed  that  now  to  the  principalities  arid  powers 
might  be  made  known  by  the  church ,  the  manifold 
wisdom  of  God.  How  justly  therefore,  does 
the  Apostle  add,  Howbeit  we  speak  wisdom 
among  them  that  arc  perfect:  yet  not  the  wisdom 
of  this  world ,  nor  of  the  princes  of  this  world 

*  Rom.  x>]  33, 


OF  CHRIST  CRUCIFIED. 


that  come  to  nought:  hut  we  speak  the  wisdom  of 
God  in  a  mystery ,  even  the  hidden  wisdom  which 
God  ordained  before  the  world  unto  our  glory  .* 

In  conclusion,  we  notice  the  misery  of  those 
who  resist  the  call  of  the  Gospel. 

There  is  in  every  congregation  a  large  pro¬ 
portion  of  Jews  and  Greeks.  There  are  per¬ 
sons  who  resemble  the  Jews  in  self-righteous¬ 
ness;  who  after  hearing  the  doctrines  of  grace 
insisted  on  for  years,  yet  see  no  occasion  at  all 
for  changing  the  ground  of  their  hopes.  They 
seek  righteousness  not  by  faith ,  but  as  it  were  by 
the  works  of  the  law:  for  they  stumble  at  the 
stumbling-stone ;t  or  perhaps  after  going  a  little 
way  in  the  profession  of  the  Gospel,  they  take 
offence  at  the  rigor  of  the  practice  we  require, 
as  if  the  Gospel  did  not  enjoin  it.  This  is  a 
hard  saying,  they  complain,  who  can  hear  it%  and 
thus  resemble  those  who  first  made  the  com¬ 
plaint,  who  went  back,  and  went  no  more  with 
him.  Others  come  to  carp  and  to  criticise. 
While  heretics  who  deny  the  Lord  that  bought 
them,  open  infidels,  professed  atheists,  grossly 
wicked  men,  are  considered  as  intitled  to  can¬ 
dor,  liberality,  and  respect,  they  are  pleased  to 
make  serious  professors  of  the  Gospel  exclu¬ 
sively  objects  of  contempt,  and  set  down  their 
discourses  on  the  mysteries  of  faith,  as  idle, 
senseless  jargon.  Alas!  how  miserably  dark 
and  perverse  must  they  be  who  think  thus  of 
that  Gospel  which  unites  all  the  power  and 
wisdom  of  God  in  it.  After  God  has  arranged 

*  X  Cor.  ii,  6j  7« 

23 


Rom>  ix,32; 


266 


ON  THE  PREACHING 


all  the  parts  of  his  plan,  so  as  to  make  it  the  best 
which  in  his  wisdom  could  be  devised  for  the 
restoration  of  man,  how  pitiable  their  stupidity 
and  ignorance  to  whom  it  is  foolishness!  and, 
let  us  add,  how  miserable  will  be  their  end! 
because  they  not  only  are  condemned  already 
and  the  wrath  of  God  abideth  on  them,  but 
they  incur  tenfold  danger — they  not  only  re¬ 
main  without  a  remedy  to  their  maladies,  but 
have  the  guilt  of  rejecting  it  when  offered  to 
them.  This  is  their  danger,  that  there  is 
always  a  stumbling-block  in  the  way;  the  fur¬ 
ther  they  go,  the  nearer  are  they  to  their  fall. 
They  are  always  exposed  to  sudden,  unexpected 
destruction.  They  cannot  foresee  one  moment 
whether  they  shall  stand  or  fall  the  next,  and 
when  they  do  fall,  they  fall  at  once  without 
warning.  Their  feet  shall  slide  in  due  time. 
Just  shame  is  it  to  the  sons  of  men,  that  he 
whose  delight  it  was  to  do  them  good,  and  who 
so  loved  them  as  to  shed  his  blood  for  them, 
should  have  so  many  in  the  world  to  despise 
and  reject  his  offers,  but  thus  is  the  ancient 
scripture  fulfilled.  The  natural  man  discerneth 
not  the  things  of  the  Spirit  of  God.  Tremble 
at  your  state  all  ye  that  from  self-righteousness, 
or  pride,  or  unwillingness  to  follow  him  in  the 
regeneration  disregard  Christ;  nothing  keeps 
you  one  moment  from  perdition  but  the  mere 
sovereign  pleasure  of  God.  Yet  suppose  not 
that  we  take  pleasure  in  contradicting  your 
natural  sentiments  on  religion,  or  in  giving 
pain  by  forcing  offensive  truths  upon  your  at- 


OF  CHRIST  CRUCIFIED. 


267 


tention;  no;  as  the  ministers  of  joy  and  peace, 
we  rise  up  at  the  command  of  God,  to  preach 
Christ  crucified  to  you  a!!.  He  died  for  his 
bitterest  enemies:  therefore  though  ye  have 
been  Jews  or  Greeks,  self-righteous,  ignorant, 
or  profane — though  ye  have  presumed  to  cal! 
his  truths  in  question,  treated  the  Bible  with 
contempt,  or  even  chosen  to  prefer  an  idol  to 
t he  Savior,  yet  return  at  length  before  you  die, 
and  God  is  willing  to  forgive  you. 

How  happy  is  the  condition  of  those  who 
obey  the  call  of  the  Gospel!  Their  hope  being 
placed  on  that  way  of  salvation  which  is  the 
power  and  wisdom  of  God,  on  what  a  broad, 
firm  basis  doth  it  rest.  Heaven  and  earth 
may  pass  away,  though  much  of  the  power  and 
wisdom  of  God  was  employed  in  erecting  that 
fabric;  but  the  power  and  wisdom  themselves 
of  God,  must  be  cut  off  from  his  immutable  es¬ 
sence,  and  pass  away  before  one  tittle  of  your 
hope  can  fail.  Then  rejoice  ye  children  of  wis¬ 
dom,  by  whom  she  is  justified.  Happy  are 
your  eyes  for  they  see,  and  your  ears  for  they 
hear;  and  the  things  which  God  hath  hidden 
from  the  wise  and  prudent,  he  hath  revealed 
unto  you.  Ye  were  righteous  in  your  own 
esteem;  but  ye  counted  all  things  hut  loss  for 
the  excellency  of  the  knowledge  of  Christ  Jesus 
our  Lord.  Then  be  not  ashamed  of  the  Gos¬ 
pel  of  Christ,  which  is  the  power  of  God  unto  sal¬ 
vation  unto  every  one  that  helieveth ,  but  continue 
to  display  its  efficacy  by  the  holiness  of  your 
life,  and  live  rejoicing  in  hope  of  the  glory  of 
God. 


SERMON  XV. 


Ephesians  ii,  19 — 22. 

JY ow  therefore  ye  are  no  more  strangers  and  for¬ 
eigners,  but fellow-citizens  with  the  saints ,  and 
of  the  household  of  God;  and  arc  built  upon 
the  foundation  of  the  Apostles  and  Prophets , 
Jesus  Christ  himself  being  the  chief  corner 
stone;  in  whom  all  the  building  fitly  framed 
together  groweth  unto  an  holy  temple  in  the 
Lord:  in  whom  ye  also  are  builded  together  for 
an  habitation  of  God  through  the  Spirit. 

“Happy  are  the  men  who  can  look  back  on 
their  former  lives,  and  after  comparing  their 
past  experience  with  the  present,  find  substan¬ 
tial  reasons  for  believing  that  they  are  passed 
from  death  unto  hfe.”  Lifted  up  though  they 
be,  as  the  needy  from  the  dunghill,  and  set 
among  princes,  they  are  not  unwilling  to  be  re¬ 
minded  of  their  mean  original.  On  the  contrary, 
forasmuch  as  the  remembrance  of  it  magnifies 
the  riches  of  God’s  grace  and  endears  the  dy¬ 
ing  loye  of  the  Savior,  they  find  on  considering 


ON  THE  CHURCH. 


269 


the  blessed  change  that  their  meditation  on  it 
may  be  sweet.  When,  therefore,  the  Apostle 
reminds  his  Ephesian  converts  of  their  former 
misery,  lie  is  not  to  be  considered  as  aiming  so 
much  to  produce  humiliation  as  to  awaken  af¬ 
fection.  He  gives  a  clear  and  express  repre¬ 
sentation  of  what  Christ  had  done  for  them. 
They  had  been  as  all  the  Gentiles  were,  with¬ 
out  Christ,  without  God,  without  hope:  but 
now  they  were  made  nigh  by  the  blood  of 
Christ.  JVoiv  therefore ,  he  adds,  ye ,  Gentiles, 
are  no  more  strangers  and  foreigners ,  but  fellow  - 
citizens  with  the  saints ,  and  of  the  household  of 
God;  and  are  built  upon  the  foundation  of  the 
Jlpostles  and  Prophets ,  Jesus  Christ  himself  be¬ 
ing  the  chi ef  corner  stone. 

In  these  words  the  society  of  true  believers 
is  compared  to  a  great  building.  To  preserve 
this  idea  of  the  text  distinct  in  our  minds,  it 
will  be  necessary  to  remember  that  the  church 
of  God  is  sometimes  compared  to  the  human 
body,  the  head  of  which  is  Christ — sometimes 
to  a  family  over  which  he  presides — sometimes 
to  a  city — at  other  times  to  Mount  Zion,  but 
here  to  a  single  building  which  rests  on  Jesus 
Christ  as  its  foundation.  In  conformity  to  the 
Apostle’s  idea,  we  must  call  your  attention  first, 
to  the  materials;  secondly,  to  the  foundation; 
and  thirdly,  to  the  building  itself. 

I.  The  materials. — Every  stone  which  is 
taken  to  construct  a  building,  however  it  may 
have  been  polished  by  the  hand  of  the  work¬ 
men,  was  once  we  know  rough  and  unsightly, 
*23 


270 


ON  THE  CHURCH, 


and  buried  in  the  bowels  of  the  earth.  And 
ere  jet  we  were  called  out  to  take  our  place 
in  the  building  of  God,  lhat  was  our  condition, 
Tins  is  the  resemblance  found  for  us  by  Isaiah, 
Look  unto  the  rock  whence  ye  are  hewn ,  and  to 
the  hole  of  the  pit  whence  ye  are  digged ;*  there 
we  once  lay.  As  the  rude  stone  not  only  be¬ 
longs  to  the  quarry,  but  forms  a  part  of  it,  so 
we  were  not  only  connected  with  the  world, 
but  ourselves  constituted  the  world:  so  that 
when  the  saints  were  warned  against  the  com- 
pany  and  conversation  of  the  world,  we  were 
some  of  the  persons  intended,  we  were 
those  enemies  of  God  whose  acquaintance 
would  contaminate  them.  We  could  not  have 
extricated  ourselves  from  the  world,  any  more 
than  a  stone  can  start  from  its  parent  rock 
without  the  application  of  external  force;  we 
were  so  closely  rivetted  as  to  baffle  the  strength 
of  all  but  him  who  is  mighty  to  save.  He  only 
was  able  to  force  us  and  the  woild  asunder. 
Thus  we  lay  with  the  world,  in  the  same  dark¬ 
ness,  like  the  rock  buried  beneath  the  surface 
of  the  earth;  no  ray  of  heaven  illumined  us; 
but  year  after  year  rolled  away  and  left  us  the 
same  dark,  inactive,  unformed  mass.  While 
that  state  of  things  continued  we  could  mani¬ 
festly  not  be  applied  either  for  use  or  orna¬ 
ment  in  the  church  of  God.  Till  every  stone 
be  cut  and  smoothed,  they  cannot  be  made  to 
fit  one  another  in  a  building:  so  we  were  un- 
suitable  to  the  saints  who  compose  the  Church, 
and  incapable  of  lasting  union  with  them.  In- 

k*  tliap.  li,  1.  1 


A  SPIRITUAL  BUILDING. 


271 


deed,  so  far  from  desiring  union  with  them,  we 
felt  indiiference  and  dislike  to  them.  We 
were  as  the  text  declares, entirely  strangers,  ancl 
foreigners  among  them.  A  person  who  comes 
as  a  stranger  into  a  family  can  be  supposed  to 
know  nothing  of  its  regulations  and  economy, 
nor  participate  the  affection  that  subsists  be¬ 
tween  the  different  branches  of  it.  If  he  dis¬ 
course  with  them,  it  is  with  cold  .and  distant 
reserve,  on  subjects  which  are  uninteresting 
to  both;  and  the  reason  is  that  they  know  lit¬ 
tle  about  one  another;  and  the  persons  whom 
they  love,  and  the  things  in  which  they  have 
been  conversant,  are  altogether  different.  Thus 
w7e  were  strangers  to  the  hou  sehoid  of  God.  We 
knew  indeed  of  them  as  of  a  company  of  per¬ 
sons  who  were  distinguished  by  the  superior 
strictness  of  their  lives,  but  never  conceived 
that  they  formed  one  family,  because  we  saw 
not  the  bond  of  union,  nor  perceived  the  Head 
under  whom  they  were  united;  still  less  could 
we  believe  that  it  was  a  happy  family,  when 
their  pursuits  and  employments  were  so  dif¬ 
ferent  from  our  own.  In  short,  we  were 
strangers  to  the  communion  of  saints:  and  not 
only  so,  but  foreigners:  we  had  as  little  to  do 
with  the  kingdom  of  God  as  men  in  general 
have  to  do  in  a  foreign  country;  we  spoke  an¬ 
other  language;  we  were  not  governed  by  its 
laws;  we  did  not  acknowledge  its  sovereign; 
we  submitted  to  none  of  its  restrictions,  and 
enjoyed  none  of  its  privileges;  we  were  aliens 
from  the  commonwealth  of  Israel.  But  now 


272 


ON  THE  CHURCH, 

if  we  have  become  the  servants  of  God,  we 
arc  no  more  strangers  and  foreigners,  but  fel¬ 
low-citizens  with  the  saints,  we  are  come  unto 
Mount  Zion,  the  city  of  the  living  God.  “Once 
our  guilt  and  corruption  formed  an  insurmount¬ 
able  barrier;  but  now  having  found  Christ  who 
is  the  only  way  to  the  Father,  we  have  enter¬ 
ed  through  the  gates  into  the  city,  and  become 
denizens  of  that  city  where  light,  and  beauty, 
and  grandeur,  and  safety,  and  pleasure,  meet 
together.”  We  are  partakers  with  the  saints 
of  the  presence  of  their  sovereign — participate 
the  safety  they  find  in  his  protection — and 
share  the  happiness  they  enjoy  under  his  gov¬ 
ernment.  Do  their  eyes  behold  the  King  in 
his  beauty?  we  also  have  access  to  his  palace. 
Is  there  a  river,  the  streams  whereof  make 
glad  the  city  of  God?  we  also  have  tasted  of 
the  stream,  and  dwell  in  peaceful  freedom  on 
its  banks.  This  is  the  happy  state  in  which 
we  are  now  in  the  kingdom  of  grace,  before 
we  ascend  to  the  kingdom  of  glory. 

But  we  are  not  only  fellow-citizens  with  the 
saints,  we  are  of  the  household  of  God;  we 
compose  a  part  of  his  family,  as  well  as  live 
the  subjects  of  his  kingdom.  It  were  a  great 
honor  to  be  like  the  Gibeonites,  only  drawers 
ol  water  to  that  house,  to  which  king  David 
thought  it  so  desirable  to  be  a  door-keeper. 
But  beloved,  now  are  we  the  sons  of  God! 
What  manner  of  love  is  this ,  says  St.  John,  that 
ice  should  be  called  the  sons  of  God?  yet  so  it  is! 
If  we  have  received  Christ,  to  us  hath  he  given 


A  SPIRITUAL  BUILDAN®. 


273 


power,  or  privilege,  to  become  the  sons  of  God. 
Though  we  were  not  by  natural  birth  the  chil¬ 
dren  of  God,  we  have  received  a  second  na¬ 
ture — have  been  brought  out  from  the  world — 
have  entered  into  his  house — have  been  adopt¬ 
ed,  and  become  the  sons  and  daughters  of  the 
Lord  Almighty.  We  have  been  introduced 
to  all  the  rights  of  children:  that  is,  we  are 
made  heirs  of  God,  and  joint-heirs  with  Christ. 
Under  him  we  all  live:  children  of  the  same 
family;  keeping  the  unity  of  the  spirit  in  the 
bond  of  peace;  taught  of  God  and  led  by  his 
Spirit;  and  forasmuch  as  it  is  promised,  All  the 
children  sfiall  be  taught  of  the  Lord ,  and  great 
shall  be  the  peace  of  thy  children ,  so  we  enjoy 
the  peace  of  God  in  our  own  hearts,  and 
among  one  another.  Notwithstanding  a  few 
partial,  and  temporary  disorders  in  our  inter¬ 
course  with  each  other,  we  can  aver  that  the 
whole  church  of  God,  like  a  happy  family,  is 
preserved  in  harmony  and  order;  we  form  one 
body;  we  are  animated  by  one  Spirit;  we  have 
one  hope,  one  faith,  one  Lord;  Ave  love  as 
brethren,  united  under  Christ  as  our  elder 
brother,  and  under  one  God  and  father  of  all, 
Avho  is  above  all,  and  through  all,  and  in  us  all. 
Now  on  comparing  this  our  happy  condition 
with  our  former,  when  we  wandered  to  and 
fro  as  sons  of  the  stranger;  on  considering 
Avhat  a  change  we  have  undergone  in  temper, 
disposition,  and  external  state;  on  contrasting 
our  condition  in  times  past  with  that  which  we 
now  enjoy  in  the  church  of  God,  avg  knoAV  no. 


274 


ON  THE  CHURCH, 


similitude  more  aptly  representing  us  in  both 
these  conditions  than  that  contained  in  the 
text.  We  were  as  stones  once  lying  in  the 
earth;  but  are  now  taken  out  and  polished  for 
a  glorious  building. 

il.  We  are  next  to  consider  the  foundation 
that  supports  the  building  formed  from  these 
materials.  Ye  are  built  upon  the  foundation  of 
the  Apostles  and  Prophets ,  Jesus  Christ  himself 
being  the  chief  corner  stone.  The  church  is  not 
built  upon  the  Apostles  and  Prophets  in  their 
personal  capacity:  it  is  not  to  be  supposed  that 
these  men  were  in  their  own  persons  able  to 
sustain  the  weight  of  the  church  of  God.  For 
ivho  is  Paul,  and  who  is  Apollos  but  ministers 
by  whom  ye  believed ?  Was  Paul  crucified  for 
you?  were  ye  baptized  in  the  name  of  Paul?  Paul 
planted  and  Apollos  watered ;  but  neither  is  he 
that  planteth  any  thing ,  neither  he  that  watereth. 
There  was  no  merit  in  the  Apostles  that  could 
serve  for  a  foundation  of  hope  to  the  sinner: 
for  Peter  confessed  that  he  was  a  sinful  man, 
and  Paul  that  he  was  the  chief  of  sinners. 
And  though  some  may  answer  us  that  St.  Pe¬ 
ter  had  the  keys  of  the  kingdom  of  Heaven 
given  to  him,  it  does  not  appear  that  he  was 
commissioned  to  hold  them  longer  than  while 
he  was  upon  earth:  for  our  Savior’s  words  are 
Whatsoever  thou  shalt  bind  on  earth ,  shall  be 
hound  in  heaven ,  and  whatsoever  thou  shalt  loose 
on  earth  shall  be  loosed  in  heaven.  It  cannot  be 
said  then  that  Peter,  or  any  of  the  Apostles 
are,  in  their  own  persons,  the  support  of  the 


A  SPIRITUAL  BUILDING. 


275 


church:  and  indeed,  how  should  they  be?  Behold! 
he  putteth  no  trust  in  his  servants,  and  his  angels  < 
he  charged  with  Jolly,  lloio  much  less  in  them 
that  dwell  in  houses  of  clay  whose  foundation  is 
in  the  dust ?  Nevertheless  the  scriptures  have 
not  hesitated  to  use  elsewhere  the  same  sort 
of  language  as  in  the  passage  before  us. 
Christ  said  of  Peter  that  on  this  rock  he  would 
build  his  church;  alluding  to  the  honor  which 
he  designed  for  Peter,  namely,  that  he  should 
be  the  hrst  to  preach  the  Gospel  to  the  Jews, 
and  the  first  also  to  preach  it  to  the  Gentiles. 
In  the  same  manner  it  is  said  in  the  revelation, 
That  the  wall  of  the  city  had  twelve foundations; 
and  in  them,  the  names  of  the  twelve  Apostles  of 
the  Lamb.  So  in  the  text,  the  Apostles  and 
Prophets  are  described  as  forming  part  of  the 
foundation  with  Christ.  But  the  true,  and  in¬ 
deed  the  only  sense,  in  which  mere  men  can  be 
said  to  bear  part  with  Christ  in  the  foundation 
of  this  spiritual  building  is  this,  that  they  are 
inspired  by  God  to  speak  with  such  authority 
that  we  may  depend  upon  their  word  with  as 
much  confidence  as  upon  the  words  which 
Christ  himself  spake.  Such  were  the  Apos¬ 
tles  and  Prophets;  they  spake  as  they  were 
moved  by  the  Holy  Ghost;  and  their  words, 
therefore,  may  be  as  fully  believed  and  trusted 
in,  in  matters  of  highest  importance,  as  any  of 
the  sayings  of  Christ  recorded  by  the  Evangel¬ 
ists.  The  prophecies  of  Isaiah,  or  the  Epis¬ 
tles  of  St.  Paul,  are  of  precisely  the  same  au¬ 
thority  in  directing  our  faith  and  regulating 


27 1> 


ON  THE  CHURCH, 


our  practice,  as  Christ’s  charge  to  his  disciples 
or  his  sermon  on  the  mount,  in  this  sense 
Christ,  and  the  Prophets,  and  the  Apostles, 
were  in  some  sort  equally  the  foundation  of 
the  Church:  because  they  all  declared  from 
God,  that  system  of  divine  truth  upon  which 
our  faith  and  hope  may  rest.  So  far  are  we 
built  upon  the  foundation  of  the  Apostles  and 
Prophets,  for  we  have  believed  their  testimo¬ 
ny.  What  Christ,  and  the  Prophets  and 
Apostles  revealed  of  the  different  parts  of  the 
plan  of  salvation,  we  have  believed;  and  placed 
our  hopes  upon  the  truth  of  what  they  have 
spoken.  Then  how  great  are  the  privileges 
of  believers!  in  this  view  only,  how  great  are 
they!  even  in  this  simple  particular,  that  wo 
are  built  upon  such  a  foundation  as  the  one 
here  described:  for  look  round  the  habitable 
globe,  and  observe  how  many  millions  among 
the  heathen  in  the  present  day  and  in  former 
ages  never  heard  of  the  Apostles  and  Prophets, 
or  one  word  of  their  testimony;  and  how  few 
even  of  those  to  whom  the  Gospel  is  preach¬ 
ed  ever  believe  or  obey  it.  Infidels  abound 
in  Christian  lands  who  account  the  whole  a 
cunningly  devised  fable:  to  many  God  hath 
sent  a  strong  delusion  that  they  should  believe 
a  lie;  to  few  hath  he  given  repentance  to  the 
acknowledgment  of  the  truth.  The  greater 
number  of  nominal  Christians  go  through  the 
world,  and  die  without  ever  understanding  or 
inquiring  about  those  important  truths,  which 
it  is  such  a  privilege  to  know.  But  ye  are, 


A  SPIRITUAL  BUILDING.  277 

many  of  you,  a  ‘peculiar  people.  The  word  of 
truth  has  not  only  sounded  upon  your  ears,  but 
God  has  given  you  grace  to  attend  to  it,  and 
to  find  it  the  Gospel  of  your  salvation.  But 
that  which  is  the  chief  excellency  of  our  state 
is  that  we  not  only  depend  upon  the  word  as 
revealing  Jesus  Christ,  but  by  so  doing  we  de¬ 
pend  upon  Jesus  Christ  as  revealed  in  the 
word;  we  are  built  upon  that  foundation,  of 
which  Jesus  Christ  himself  is  the  chief  corner 
stone,  not  Jesus  Christ’s  word.  He  is  the 
foundation  of  his  Church  in  his  own  person, 
and  not  by  his  word  only  which  he  spake.  He 
is  himself  the  chief  corner  stone.  He  not  only 
declared  the  way  of  God  in  truth,  but  was 
himself  the  way  and  the  truth.  In  this  capacity 
he  stands  alone,  and  bears  up  the  pile  of  the 
spiritual  building  by  his  own  strength. 

Jesus  Christ  is  the  elect  and  precious  cor¬ 
ner  stone  which  God  hath  laid  in  Zion:  though 
he  is  one  which  the  builders  rejected,  he  is 
laid  for  this  purpose,  that  every  trembling  sin¬ 
ner  who  feels  his  own  weakness  and  inability 
to  stand  alone  before  God,  either  on  the  score 
of  merit  or  innate  holiness,  may  come  to  if, 
and  let  all  the  weight  of  his  salvation  rest  en¬ 
tirely  upon  it.  He  is  permitted  to  depend 
upon  the  merits  of  Christ  for  his  pardon  and 
acceptance  with  God,  and  may  expect  to  find 
in  him  all  necessary  grace  and  strength.  He 
that  believeth  in  him  shall  not  be  confounded. 
To  him  many  have  come,  for  he  is  a  tried  stone, 
and  are  builded  together,  and  find  him  to  be 
24 


278 


ON  THE  CHURCH. 


not  only  the  ground  of  their  security,  but  also, 
as  the  corner  stone  is  in  a  building,  the  bond 
of  their  union.  To  him  ye  have  come,  and  on 
him  are  ye  built;  then  consider  how  peculiar 
is  your  privilege,  beloved,  in  this  respect. 
Though  it  is  contained  in  the  Scriptures  that 
other  foundation  can  no  man  lay  than  that  is  laid , 
which  is  Jesus  Christ:  that  is,  no  foundation  on 
which  we  can  safely  be  built  except  him:  yet 
mankind  are  ever  rearing  their  respective  su¬ 
perstructures  on  a  different  foundation.  Some 
build  upon  the  presumptuous  hopes  of  God’s 
mercy:  expecting  to  see  the  Lord  without  ho¬ 
liness — others  are  raising  a  fair  fabric  on  the 
ground  of  their  own  righteousness — others  are 
pleasing  themselves  with  a  motley  building 
which  they  have  raised  on  two  foundations: 
Christ  and  their  own  works;  all  which  may 
stand  for  a  while  and  make  a  fair  shew  during 
the  momentary  calm  of  God’s  forbearance,  but 
which  will  instantly  crumble  into  dust  when 
his  breath  shall  blow  upon  them.  Now  where 
so  many  are  wrong  and  so  few  are  right,  how 
happy  your  lot  to  be  in  the  latter  number,  by 
having  found  the  true  foundation!  How  privi¬ 
leged  are  you  who  have  been  taught  to  per¬ 
ceive  that  stone  to  be  precious,  which  to  oth¬ 
ers  is  a  stone  of  stumbling ,  and  a  rock  of  of¬ 
fence;  even  to  them  which  stumble  at  the  word , 
being  disobedient!  How  glorious  is  now  your 
condition  upon  this  foundation,  will  appear 
when  we  consider,  in  the  third  place,  the 
edifice  or  building  itself. 


A  SPIRITUAL  BUILDING. 


279 


III.  In  whom  the  whole  building  filly  framed 
bogether  groweth  unto  an  holy  temple  in  the  Lord. 
The  model  of  the  glorious  edihce  has  existed 
from  everlasting  in  the  mind  of  its  great  Arch¬ 
itect;  and  in  conformity  to  that  model  the 
building  rises.  Let  us  first  observe  it,  as  the 
work  goes  on.  In  that  part  of  it  which  is  al¬ 
ready  to  be  seen,  observe  how  fitly  each  stone 
is  suited  to  its  place.  As  in  the  members  of 
the  human  body,  if  they  were  all  one  member , 
where  were  the  body?  so  in  this  building,  if  all 
the  stones  were  equal  in  size,  polish,  and  shape, 
where  were  the  building?  But  now  it  is  so 
ordered  that  some  shall  form  the  broad  base 
of  a  pillar,  others  the  long  shafts,  others  the 
ornamented  capital;  another  shall  be  of  use  to 
turn  an  arch;  another  be  a  quay  stone;  this 
shall  be  found  in  the  cornice,  and  another  in 
the  ceiling:  but  they  all  have  their  use  in  their 
respective  places,  and  other  arrangements  would 
destroy  its  beauty  and  symmetry.  Those  that 
are  intended  rather  for  strength  than  ornament 
need  not  so  much  polishing;  while  others  who 
are  designed  for  a  conspicuous  part  in  the 
building,  suffer  the  strokes  of  God’s  heavy 
hand,  and  have  their  roughnesses  worn  away  by 
affliction,  because  they  are  to  become  the  pol¬ 
ished  corners  of  the  temple.  Thus  unto  every 
one  of  us  is  given  grace  according  to  the  measure 
of  ike  gift  of  Christ.  He  gave  some  to  be  Apos¬ 
tles  and  some  Prophets ,  and  some  Evangelists , 
and  some  pastors  and  teachers,  for  the  perfecting 


280 


ON  THE  CHURCH, 


of  the  saints,  for  the  work  of  the  ministry,  for  the 
edifying  of  the  body  of  Christ. 

Having  now  surveyed  the  contrivance  and 
arrangement  of  its  parts,  mark  next  its  gradual 
growth.  From  the  day  that  the  first  stone 
was  laid  in  the  superstructure  at  the  conver¬ 
sion  of  our  first  parents,  another,  and  another 
has  been  added,  and  the  building  has  been 
rising  from  generation  to  generation.  Persons 
of  all  ages,  sexes,  and  conditions  have  been 
taken  from  the  world  and  fitted  one  to  another 
in  it.  Young  and  old,  rich  and  poor,  have  been 
added  to  the  Church  in  every  different  age; 
and  though  the  work  goes  on  with  different 
degrees  of  rapidity  at  different  times,  God  is 
always  employed  in  it.  At  the  present  mo¬ 
ment  it  is  still  rising:  some  stones  are  under 
the  workmen’s  hand,  others  arc  fixed  in  their 
places  in  the  Church.  At  this  day,  more  than 
in  ancient  times  men  of  all  nations  and  kindreds 
and  people  and  tongues,  English,  Americans, 
Danes,  Africans,  Hindoos,  Hottentots,  Mo¬ 
hawks — millions,  who  have  n^yer  seen  one 
another  in  the  flesh  are  yet  built  up  together, 
and  united  in  one  corner  stone  the  Lord  Jesus 
Christ!  Behold,  these  shall  come  from  far,  and 
these from  the  north  and  west,  and  these  from  the 
land  of  Sinim *  Thus  it  goes  on  steadily  in¬ 
deed,  but  silently:  for  like  that  temple  which 
was  the  type  of  it,  there  is  neither  hammer,  nor 
axe,  nor  any  tool  of  iron  heard  in  the  house  while 
it  is  in  building. t  The  kingdom  of  God  is  not 


T&xlis,  12. 


t  1  Kitigs  vi, ; 


A  SPIRITUAL  BUILDING. 


281 


with  observation;  and  so  though  the  building 
of  this  great  Temple  is  God’s  one  great  con¬ 
cern,  and  that  for  which  he  suffers  the  earth 
to  stand,  and  keeps  the  wheels  of  providence 
in  motion;  it  makes  little  noise  in  the  world; 
very  few  of  mankind  ever  hear  there  is  such  a 
building  going  on.  But  he  that  hath  built  his 
stones  in  the  heaven  worketh  in  it  hitherto, 
and  will  work  to  the  end  of  time,  and  in  future 
ages,  out  of  thousands  yet  unborn,  will  increase 
,  the  greatness  of  the  structure.  The  zeal  of 
the  Lord  of  hosts  will  do  this ,  though  its  progress 
is  slow  at  present.  He,  the  Lord ,  will  hasten  it 
in  its  time.  Swiftly  shall  it  rise  and  rear  its 
majestic  height  to  the  praise  of  the  glory  of 
his  grace,  while  the  happy  workmen  shall 
gladly  pursue  their  labor,  till  at  last  they  shall 
bring  forth  the  head  stone  thereof  with  shoutings , 
erying,  Grace ,  Grace ,  unto  it!  And  now  the 
temple  is  finished,  who  shall  declare  its  glory? 
But  before  we  attempt  it,  let  us  stop  to  remind 
one  another,  that  we  are  also  builded  in  it,  that 
we  also ,  as  lively  stones ,  are  built  up  a  spirit¬ 
ual  house. 

In  order  then  to  describe  our  privileges  still 
further,  according  to  the  design  of  the  Holy 
Spirit  in  the  text,  let  us  as  we  said  anticipate 
the  finishing  of  the  temple.  Suppose  then  the 
period  arrived  when  the  scaffolding  is  struck 
down,  and  the  rubbish  moved  away:  that  is, 
suppose  this  earth  which  was  the  stage  for  its 
erection  is  now  removed  from  beneath  it,  and 
the  wicked  the  refuse  of  mankind,  are  cast  far 
#24 


282 


ON  THE  CHURCH, 


away  out  of  sight.  Now  conceive  you  see 
nothing  but  the  building;  Lo!  it  stands  high  in 
view  lor  the  admiration  of  the  surrounding 
univerge.  Walk  about  Zion ,  and  go  round 
about  her:  tell  the  towers  thereof;  JYlark  ye  well 
her  bulwarks ,  consider  her  palaces;  that  ye  may 
tell  it  to  the  generation  following*  What  is  her 
foundation?  The  rock  of  ages!  Who  is  her  in¬ 
habitant?  Her  inhabitant  is  God!  Not  a  daw, 
not  a  blemish  is  to  be  seen:  every  stone  is  in 
its  proper  place;  and  all  contributing  to  the 
beauty  of  t lie  whole!  No  want  of  symmetry  in 
the  general  outline  and  plan — nothing  imper¬ 
fect  in  the  execution  of  each  part.  Behold  it 
stands  an  eternal  monument  of  the  glory  of 
God,  of  his  power,  and  wisdom,  and  grace!  It 
is  all  bright  and  glorious  wherever  you  take 
your  view  of  it:  radiating  in  every  part  with 
the  beamings  of  divine  glory!  Her  light  is  like 
unto  a  stone  most  precious,  even  like  a  jasper! 
It  is  a  Temple  of  souls!  every  stone  is  a  living 
soul,  a  blood-bought  spirit!  Every  one  is  a 
chosen  warrior  who  has  fought  his  battle  in  his 
days  and  has  conquered!  They  have  come  out 
of  great  tribulation  to  be  stones  for  this  build¬ 
ing!  Affliction  gave  them  their  polish;  and  the 
cement  which  unites  them  is  love! 

But  while  we  admire  its  beauty  let  not  the 
suspicion  arise,  that  anyr  thing  should  happen 
to  mar  its  form  or  impair  its  glory.  Earthly 
fabrics  have  indeed  every  thing  to  fear  from 
the  effects  of  inclement  skies,  for  they  must 

*  Ps.xlviii,  12,  13. 


A  SPIRITUAL  BUILDING. 


283 


all  in  their  turn  become  like  those  ancient  ci¬ 
ties,  where  thorns  come  up  in  the  palaces;  nettles 
and  brambles  in  the  fortresses  thereof — where 
the  mouldering  arches  and  half  remaining  walls 
shew  the  devastating  hand  of  time;  but  our  Zion 
hath  nought  to  fear  from  time,  for  time  ceases 
when  her  glory  begins;  and  though  she  must 
be  exposed  to  the  storm,  and  beating  of  the 
rain  during  the  dark  watches  of  the  night,  yet 
when  the  morning  of  the  resurrection  cometh 
it  will  be  as  clear  sunshine  after  rain,  even  a 
morning  without  clouds.  As  she  shall  suffer  by 
no  natural  causes  of  dissolution,  so  neither  shall 
she  fall  by  hostile  violence.  It  was  truly  said 
by  Christ  to  those  who  spoke  of  the  temple  at 
Jerusalem,  how  it  was  adorned  with  goodly 
stones  and  gifts,  that  the  day  should  come  upon 
her  when  one  stone  should  not  be  left  upon 
another,  which  should  not  be  thrown  down. 
But  it  shall  not  be  so  with  our  spiritual  tem¬ 
ple.  Even  now  we  may  ask,  Why  do  the  hea¬ 
then  rage ,  and  the  people  imagine  a  vain  thing ? 
even  now  we  may  look  at  her  foundation  and 
ask,  What  shall  shake  her  sure  repose?  Rest¬ 
ing  on  him,  she  mocks  the  assaults  of  besiegers, 
even  in  her  weakness:  but  when  the  day  of 
her  perfection  is  come,  the  very  sound  of  the 
shoutings  of  her  enemies  can  be  heard  no  more. 
Satan  and  his  agents  must  first  break  through 
their  chains  of  darkness,  ere  they  can  again 
plant  their  engines  against  her.  In  righteous¬ 
ness  shalt  thou  be  established:  thou  shalt  be 
far  from  oppression ,  for  thou  shalt  not  fear: 


284 


^  ON  THE  CHURCH, 


and  from  terror ,  for  it  shall  not  come  near 
thee * 

And  now  let  us  close  our  subject,  in  which 
we  have  set  before  you  the  privileges  which 
belong  to  true  believers;  while  we  considered 
the  materials  of  the  edifice,  the  foundation,  and 
the  building  itself. 

The  persons  whom  we  have  been  immedi¬ 
ately  addressing  are  the  people  of  God:  but  as 
it  is'  hardly  to  be  believed  you  are  all  of  this 
number,  let  us  in  the  first  part  of  our  applica¬ 
tion  make  an  inquiry.  And  here  the  question 
should  not  be,  Have  you  ceased  to  associate 
with  the  world,  and  written  down  your  name 
among  those  who  profess  to  be  living  for  an¬ 
other  world,  but  are  you  really  a  fellow-citizen 
with  the  saints?  not  merely  connected  with  them 
in  their  passage  through  this  world,  but  owned 
by  the  king  of  the  country  whither  they  are 
travelling?  Do  you  shew7  that  you  are  not  mind¬ 
ful  of  the  country  from  whence  you  say  you 
are  come  out?  that  you  are  not  seeking  it  again, 
nor  entangling  yourself  with  its  affairs?  that 
you  are  looking  for  a  city  which  hath  founda¬ 
tions,  a  better  country;  that  is,  a  heavenly  one? 
There  is  much  greater  reason  for  supposing 
yourselves  fellow-citizens  with  sinners,  if  you 
are  like  them  in  your  spirit,  than  there  is  for 
supposing  yourselves  fellow?-citizens  with  the 
saints  because  at  other  times  you  are  like  them. 
It  is  further  to  be  asked,  are  you  of  the  house¬ 
hold  of  God?  are  you  the  sons  of  God?  If  it  be 


*  Is.  liv,  14. 


A  SPIRITUAL  BUILDING, 


285 


asked  how  can  this  be  known,  we  replj  in  the 
words  of  St.  Paul,  As  many  as  are  led  by  the 
Spirit  of  God ,  they  are  the  sons  of  God..*  Are 
you  changed  from  glory  to  glory  as  by  that 
Spirit?  Do  you,  conscious  of  your  high  birth  and 
inheritance  of  glory,  disdain  to  be  conformed 
to  the  children  of  darkness?  and  shewing  no 
desire  after  this  world,  nor  inordinate  concern 
about  it,  are  you  spiritually  minded,  and  influ¬ 
enced  by  spiritual  motives?  Again,  have  ye  not 
only  received  Christ  Jesus  the  Lord  as  the 
foundation  of  your  hopes,  but  do  ye  so  walk  in 
him,  rooted  and  grounded  in  him,  established 
in  the  faith?  Is  your  life  a  life  of  faith  in  him? 
Do  you  look  to  him  for  grace  and  strength  to 
perform  every  duty?  do  you  seek  real  commu¬ 
nion  with  him  in  secret,  and  are  you  grieved 
if  he  is  absent?  do  you  strive  to  set  the  Lord 
always  before  you,  and  to  frame  and  fashion 
your  lives  after  his  example?  Are  your  souls 
emblems  of  the  great  temple  of  the  Church;  a 
holy  temple  in  the  Lord,  habitations  of  God 
through  the  Spirit?  If  these  evidences  of  your 
being  built  up  in  Christ  be  in  the  general  want¬ 
ing,  you  must  be  considered  as  belonging  to 
those  strangers  and  foreigners  with  whom  we 
are  about,  in  the  second  place,  to  remonstrate. 

2.  The  edifice  you  have  heard  described  is 
not  a  castle  in  the  air;  it  hath  an  existence  more 
real  far  than  any  you  see:  and  what  is  more, 
every  man  that  is  saved  must  come  and  be 
built  upon  it.  All  others  w  ill  be  swrept  awray 


*  Rom.  viii,  14. 


286 


ON  THE  CHURCH, 


as  rubbish  with  the  besom  of  destruction,  and 
be  burnt  up  with  the  earth  in  which  they  lie. 
Brethren,  do  not  the  glories  of  the  edifice  kin¬ 
dle  some  little  desire  to  belong  to  it?  Then 
come  and  prepare  for  it!  You  are  not,  like  the 
rock  in  the  quarry,  free  from  blame  if  you  are 
never  separated  from  the  earth:  for  nothing  is 
wanting  but  your  own  consent.  Be  whiling 
then  to  leave  your  natural  state;  put  yourselves 
into  the  hands  of  the  workman,  that  he  may  in 
any  wise  fit  you  for  some  place  in  the  building. 
If  it  be  not  done  here,  it  cannot  be  hereafter:  , 
for  when  the  temple  is  finished,  another  stone 
cannot  be  inserted  without  destroy  ingjts  beauty 
and  strength,  or  building  it  all  anew. 

Lastly,  let  us  congratulate  those  whom  we 
can  address  in  the  Apostle’s  own  words — those 
who,  however  weak  and  fearful,  are  making  it 
the  business  of  their  lives  to  be  eddied  in  the 
church  of  Christ. 

Though  you  are  afflicted  with  fightings  with¬ 
out  and  fears  within,  and  in  heaviness  through 
manifold  temptations — these  things  are  only 
preparing  you  for  your  place  in  the  building. 

The  more  the  stone  suffers  the  strokes  of  the 
chisel  and  the  hammer,  the  finer  will  be  its 
polish.  The  more  you  are  afflicted,  the  more 
conspicuous  your  place  in  the  building;  and  far 
more  exceeding  will  be  your  glory.  Happy, 
thrice  happy  are  ye  sons  of  God!  Loved  with 
an  everlasting  love — brought  into  being  precise¬ 
ly  at  the  time  when  the  building  had  reached 
your  destined  place — separated  from  the  world 


A  SPIRITUAL  BUILDING. 


287 


by  sovereign  choice,  with  a  strong  hand  and 
stretched-out  arm,  and  fixed  immoveably  in 
your  place  where  you  are  to  shine  for  ever  and 
ever.  Wl  10!  O  who  is  like  unto  thee,  people 
beloved  of  the  Lord?  The  eternal  God  is  thy 
refuge,  and  underneath  you  are  the  everlasting 
arms.  Israel  shall  dwell  in  safety  alone:  his 
heavens  shall  drop  down  dew.  Happy  art  thou 
O  Israel;  who  is  like  unto  thee?  a  people  saved 
by  the  Lord!  Admire  the  displayed  perfec¬ 
tions — the  fulfilled  promises — the  endearing 
relations  of  the  Most  High!  Awake!  and  utter 
the  song  of  Moses  and  of  the  Lamb.  Since  the 
Lord  hath  brought  us  through  fire  and  water  to 
a  goodly  heritage — since  he  hath  brought  us  out 
of  a  fearful  pit,  and  out  of  the  miry  clay,  and 
with  tender  care  and  unceasing  love  builds  us 
up  in  his  holy  temple:  let  us  believe  his  mighty 
works  and  sing  his  praise.  Let  there  be  a  new 
song  in  our  hearts  and  in  our  mouth,  even 
praises  to  our  God!  Let  our  meditation  of 
these  things  be  sweet;  and  let  our  souls,  which 
he  hath  redeemed,  rejoice  in  God  our  only 
Lord!  Blessed  be  the  Lord  God,  the  God  of  Is¬ 
rael,  who  only  doeth  wondrous  things;  and,  blessed 
be  his  glorious  name  forever;  and  let  the  whole 
earth  be  filled  with  his  glory!  Amen ,  and  Amen , 


SERMON  XVI. 


Acts  xvi,  29—31. 

Then  he  called  for  a  light ,  and  sprang  in,  and 
came  trembling ,  and  fell  down  before  Paul  and 
Silas ;  and  brought  them  out ,  and  said ,  Sirs, 
what  must  /  do  to  be  saved ?  And  they  said , 
Believe  on  the  Lord  Jesus  Christ ,  and  thou 
shalt  be  saved. 

% 

If  there  were  any  subject  of  religion  in  which 
it  were  pardonable  for  us  to  amuse  you  with 
speculations,  or  if  there  were  any  truths  con¬ 
nected  with  your  spiritual  interests,  to  which 
you  might  reasonably  be  inattentive,  yet  cer¬ 
tain  it  is  that  the  truth  contained  in  the  words 
we  have  read  to  you  is  not  one  of  them.  For 
here  we  find  a  question  proposed  of  such  awful 
magnitude,  that  in  comparison  of  it  all  other 
inquiries  sink  into  insignificance.  It  is  not 
here  asked,  as  in  a  case  of  great  doubtfulness 
and  uncertainty,  what  is  the  will  of  God  and 
the  path  of  duty?  it  is  not  inquired  what  is 
the  precise  nature  of  salvation,  or  what  the 
extent  of  man’s  power  to  obtain  it,  but  simply 


ON  THE  TREMBLING  JAILER.  . 


289 


that  great  critical  question  with  which  all  oth¬ 
ers  of  a  religious  nature  are  more  or  less  con¬ 
nected,  What  must  I  do  to  be  saved ? 

Not  to  anticipate  any  future  observations  we 
may  make  on  the  importance  of  this  question, 
let  it  be  sufficient  to  observe,  that  if  there  is  in 
man  a  spiritual  part  which  survives  his  body — 
if  there  be  a  God  who  shall  call  that  spirit 
into  judgment — if  there  be,  to  say  the  least, 
a  possibility  of  its  being  consigned  to  misery, 
then  it  becomes  us  as  reasonable  men  to  re¬ 
gard  the  subject  of  our  text  as  entitled  to 
our  most  attentive  meditation.  The  words 
naturally  lead  us  to  consider,  first,  the  jail¬ 
er’s  question;  and  secondly,  the  Apostle’s 
answer. 

1.  The  circumstances  which  led  to  this 
question  are  related  in  the  foregoing  context. 
Paul  and  Silas,  were  now  at  Philippi,  a  city 
of  Macedonia;  not  the  chief  city,  for  that 
was  Thessalonica,  but  the  first  they  would 
meet  with  in  their  way  from  Neapolis.  Here 
they  soon  met  with  persecution;  occasioned 
chiefly  by  Paul’s  having  cast  out  a  spirit  of 
Python  from  a  damsel,  who  brought  her 
masters  much  gain  by  soothsaying.  The 
masters  enraged  at  their  loss,  excited  the 
popular  clamor  against  the  Apostles:  and 
the  magistrates  rent  off  their  clothes ,  and  com¬ 
manded  to  beat  them.  And  when  they  had 
laid  many  stripes  upon  them ,  they  cast  them 
into  prison ,  charging  the  jailer  to  keep  them 
safely:  who  having  received  such  a  charge 
2J* 


290 


ON  THE  TREMBLING  JAILER. 


thrust  them  into  the  inner  prison ,  and  made 
their  feet  fast  in  the  stocks. 

From  the  expressions  of  this  narrative  it 
should  seem  that  the  jailer  himself  was  a 
persecutor,  as  well  as  the  instrument  of  per¬ 
secuting  malice;  for  the  expressions  of  thrust¬ 
ing  them,  and  into  the  inner  prison,  and  of 
making  their  feet  fast  in  the  stocks,  make 
it  very  probable  that  much  unnecessary  se¬ 
verity  was  used.  But  no  bodily  suffering 
could  deprive  them  of  their  inward  enjoy¬ 
ments:  these  strangers  intermeddled  not  with 
their  joy;  for  when  men  have  wreaked  all 
their  fury  on  the  body,  after  that  they 
have  nothing  that  they  can  do.  Neither 
the  thick  wall  nor  bolted  gates  could  hinder 
the  passage  of  the  heavenly  dove  to  them; 
they  received  the  visits  of  the  Comforter, 
and  found  God  their  maker,  who  giveth 
songs  in  the  night.  At  midnight,  when  most 
of  their  fellow-creatures  were  taking  their 
repose,  these  holy  Apostles  were  pre¬ 
vented  by  the  pain  of  their  lacerated  flesh, 
the  uneasy  position  of  their  bodies,  and  prob¬ 
ably  by  the  noisomeness  of  the  place,  from 
enjoying  sleep  or  rest.  But  how  did  they 
pass  away  the  dark  watches  of  the  night? 
not  in  sighs  but  in  songs;  imitating  therein 
the  example  of  David,  who,  when  he  was 
overwhelmed  with  trouble,  could  say  in  the 
confidence  of  hope,  In  the  night  his  song 
shall  be  with  me,  and  my  prayer  unto  the  God 
of  my  life*  Jit  midnight  Paul  and  Silas 

*  Vs.  xlii,  8. 


ON  THE  TREMBLING  JAILER. 


291 


prayed,  and  sang  praises  to  God,  rejoicing 
with  the  rest  of  the  Apostles  that  they  were 
counted  worthy  to  suffer  shame  for  the  name 
of  Jesus.  It  had  not  often  happened  that 
the  songs  of  Zion  were  heard  within  the 
precincts  of  a  heathen  prison,  and  the  novelty 
of  the  sound  seems  to  have  excited  no  small 
surprise  in  the  rest  of  the  prisoners:  for  it 
is  particularly  mentioned  that  the  prisoners 
heard  them.  The  prison  now  exhibited  a 
most  striking  assemblage  of  remarkable  cir¬ 
cumstances.  The  stillness  of  the  hour,  the 
silent  attention  of  the  prisoners  in  their  re¬ 
spective  cells,  the  cheerful  notes  of  divine 
melody  in  a  place  where  the  walls  had  hither¬ 
to  echoed  only  with  groans,  must  have  pre¬ 
sented  a  very  solemn  scene.  The  jailer,  who 
was  soon  to  become  a  very  prominent  person  in 
the  history,  was  now  fast  asleep.  While  the 
song  of  thanksgiving  was  thus  ascending  from 
the  dungeon,  there  was  one  above  who  heard 
not  their  praises  only,  but  listened  to  the  voice 
of  their  cry;  and  now  he  was  about  to  make 
bare  his  holy  arm,  and  to  cause  the  lighting 
down  of  it  to  be  seen,— now  God  was  about 
to  say  to  his  enemies,  Touch  not  mine  anointed, 
and  do  my  prophets  no  harm.  Suddenly  the 
earth  shook  beneath  the  foundations  of  the 
prison — the  walls  of  the  fabric  tottered  as 
about  to  tumble  into  ruins — the  ground  trem¬ 
bled  at  the  touch  of  the  Almighty's  finger — 
the  massy  gates  flew  open  of  their  own  accord 
before  God — -and  the  bands  of  the  prisoners  no 


292 


ON  THE  TREMBLING  JAILER-. 


longer  retained  their  hold  in  his  presence.  By 
this  time  the  jailer  was  roused  from  his  sleep, 
but  seems  to  have  felt  as  yet  no  fear  with 
respect  to  his  eternal  salvation;  for  on  seeing 
the  prison  doors  open,  he  instantly  seized  his 
sword  and  was  about  to  plunge  into  eternity:  a 
sufficient  proof  that  he  was  unprepared  to  go 
into  it.  Paul  and  Silas  alone  stood  undisturbed. 
This  awful  display  of  divine  power  did  not 
terrify  them,  because  they  knew  that  the  God 
of  nature  was  their  friend.  Seems:  the  rash 
act  the  man  was  about  to  perpetrate,  Paul 
cried  out  with  a  loud  voice,  assuring  him  that 
none  of  them  had  escaped.  Then  it  was  that 
he  seems  to  have  been  convinced  that  these 
were  servants  of  the  Most  High  God;  and 
the  thoughts  of  the  future  judgment  which 
they  had  been  preaching,  and  the  conscious¬ 
ness  of  his  own  sins,  crowded  at  once  upon  his 
mind.  Then  he  called  for  a  light,  and  sprang  in, 
and  came  trembling. 

Now  this  question  of  the  jailer  seems  to 
express  three  things,  in  each  of  which  we 
shall  endeavor  to  point  out  what  is  your 
duty  and  exhort  you  to  it.  It  expresses, 
first,  a  desire  to  be  informed  of  the  way  of 
salvation;  secondly  a  determination  to  com¬ 
ply  with  the  conditions;  and  thirdly,  an  earn¬ 
estness  suited  to  the  importance  of  the  case. 

1.  You  should  seek  to  be  informed  about 
the  way  of  salvation.  That  men  do  not  gen¬ 
erally  make  such  inquiry  is  a  melancholy  fact, 
which  we  shall  not  have  much  difficulty  in 


ON  THE  TREMBLING  JAILER. 


293 


proving:  for  wherever  we  have  occasion  to  ob¬ 
serve  the  crowd  of  men,  they  may  be  seen 
ranging  through  the  world,  as  bees  from  flow- 
er  to  flower,  examining  busily  into  the  state  and 
nature  of  things,  in  quest  of  gain  and  science, 
while  this  question  alone  is  forgotten:  and  the 
reason  is,  that  they  are  not  aware  of  their  ig¬ 
norance  in  this  matter.  They  suppose,  almost 
universally,  that  it  is  only  to  turn  away  from 
evil  courses  to  a  life  of  somewhat  greater 
strictness,  and  salvation  is  secured;  and  with 
these  vague,  confused,  indistinct  notions  they 
remain  satisfied.  If  they  be  reminded  of  the 
justice  of  God  requiring  an  atonement  for  past 
sin,  as  well  as  abstaining  from  sin  in  future — - 
of  the  necessity  of  regeneration,  and  other 
things  of  this  nature — if  the  difficulties  lying 
in  the  way  of  a  sinner’s  justification  be  stated 
to  them,  and  the  apparent  obstacles  pointed 
out,  whether  arising  from  God  or  ourselves, 
they  have  no  curiosity  to  know  more  of  the 
truth;  but  if  pressed  to  a  conviction,  decline 
all  further  prosecution  of  the  subject.  Now 
we  beseech  you  to  have  done  with  this  per¬ 
verse  continuing  in  ignorance;  that  even  if  you 
are  determined  to  remain  in  sin  for  some  time 
longer,  (for  that,  in  fact,  is  the  case)  you  may 
at  least  have  an  understanding  of  the  way  of 
salvation;  that  at  some  future  time,  when  God’s 
terrors  are  more  powerfully  in  your  mind,  you 
may  be  at  no  loss  to  know  what  steps  are  to 
be  taken,  or  what  course  followed  in  order  to 
be  saved. 

*25 


294 


ON  THE  TREMBLING  JAILER. 


Prudence,  then,  dictates  the  necessity  which 
lies  upon  all  men,  of  at  least  making  the  sim¬ 
ple  inquiry  in  the  text:  yet  prudence  seems 
to  be  entirely  disregarded.  The  philosopher 
who  professes  to  be  engaged  in  the  investiga¬ 
tion  of  truth,  or  the  scholar  who  can  discover 
new  beauties  in  the  pages  of  heathen  classical 
literature  by  his  powers  of  criticism,  are  dis¬ 
posed  to  leave  this  question  to  the  considera¬ 
tion  of  vulgar  minds.  The  tradesman  has  no 
time  for  acquainting  himself  accurately  with 
the  way  of  salvation,  but  leaves  it  to  the  clergy 
whose  business  it  is  to  consider  it.  The  poor 
man  excuses  himself  from  learning  the  way  to 
be  saved,  because  he  has  never  been  taught  to 
read,  or  lias  no  faculties  or  opportunity  of 
learning.  But  to  these  and  all  other  persons, 
we  offer  the  fore  mentioned  arguments  of  pru¬ 
dence:  for  the  time  will  come  to  the  scholar, 
when  his  reading  must  be  at  an  end  and  his 
books  put  up,  and  then  his  taste,  and  his  learn¬ 
ing,  and  refinement,  will  but  poorly  supply  the 
want  of  the  knowledge  of  the  wav  of  salvation 
— the  time  is  coming  to  the  tradesman,  when 
his  accounts  must  close  and  his  speculations 
be  over,  and  then  it  will  be  of  little  conse¬ 
quence  for  him  to  know  how  a  fortune  is  to  be 
raised,  if  he  does  not  know  how  the  soul  may 
be  saved — and  to  the  poor  man  the  hour  is 
hastening,  when  he  will  find  it  very  hard  to  un¬ 
derstand  the  nature  of  that  Gospel,  of  which 
he  learnt  nothing  in  the  course  of  his  former 
life. 


ON  THE  TREMBLING  JAILER.  295 

This,  then,  is  plainly  a  duty  incumbent  upon 
us  as  rational  creatures,  to  make  ourselves  ac¬ 
quainted  with  the  way  in  which  men  are  to  be 
saved.  Having  now  considered  the  jailer’s 
question  in  one  point  ol' view,  namely,  as  con¬ 
taining  an  inquiry  into  the  way  ot’  salvation  in 
general,  we  proceed  to  shew  from  it,  in  the  se¬ 
cond  place,  that  there  must  be  a  determina¬ 
tion  to  comply  with  the  conditions  of  salva¬ 
tion. 

2.  It  is  possible,  nay,  it  is  very  common  for 
men  to  dispute,  and  with  no  small  earnestness 
on  certain  questions  which  are  called  religious, 
but  which  have  no  sort  of  reference  to  them¬ 
selves:  for  instance,  they  inquire,  whether  any 
of  the  heathen  can  be  saved,  and  in  what  mari¬ 
ner;  but  not  whether  themselves  are  in  a  state 
of  salvation.  Such  was  the  question  asked  by 
the  disciples  of  Christ,  Lord,  are  there  many 
that  be  saved?  But  how  much  more  wisely 
did  the  jailer  ask,  What  must  I  do  to  be 
saved?  Selfishness  in  all  other  cases  is  one  of 
the  most  remarkable  traits  in  the  character  of 
fallen  man;  it  is  obtruded  upon  our  notice  in  all 
the  dealings  we  have  with  one  another.  Every 
question  is  interesting  exactly  in  that  degree 
in  which  it  affects  ourselves;  this  question  alone 
we  prefer  to  hear  discussed  in  a  general  and 
abstracted  manner:  and  the  reason  is  this,  that 
if  this  question  comes  near  to  ourselves,  we  are 
afraid  of  certain  painful  conditions.  But  this 
was  not  the  mind  of  the  jailer.  When  he  ask¬ 
ed,  What  must  /  do?  he  foresaw  that  the  an- 


296 


ON  THE  TREMBLING  JAILER. 


swer,  with  all  its  consequences,  belonged  to 
himself  as  much  as  the  question  did;  never¬ 
theless  he  did  not  hesitate  to  put  the  ques¬ 
tion  in  this  form  to  one  who  he  knew  would 
keep  back  none  of  the  truth.  Now  brethren, 
why  should  you  speak  or  think  of  these  things 
only  in  a  general  way?  Why  not  apply  your 
knowledge  to  a  practical  purpose?  Why  not 
turn  the  edge  of  your  arguments  upon  your¬ 
selves?  Do  you  suppose  that  God  loves  you  in 
the  crowd  of  mankind,  because  you  love  your¬ 
self  in  it?  and  when  you  die  will  you  not  die 
alone?  Then  do  you  inquire  in  simplicity  and 
integrity  of  heart,  as  one  who  is  alone  with 
Got),  What  must  I  do?  and  thus  shew  your 
readiness  to  comply  with  the  conditions. 

Another  proof  of  his  sincerity  and  willingness 
to  submit  to  any  duty  that  might  be  imposed 
upon  him  was  this,  that  he  asked,  What  must 
1  do?  He  therefore  supposed  there  was  some¬ 
thing  for  him  to  do;  and  at  the  same  time  his 
question  proves  that  he  resolved  to  do  it.  In 
the  same  manner  do  you  ask  the  question;  de¬ 
sire  not  to  be  told  that  you  need  only  to  believe 
this  or  that  particular  doctrine,  and  that  then 
your  may  go  away  privileged  by  your  orthodox 
creed  and  enjoy  the  world — seek  not  for  allow¬ 
ances  to  be  made  to  you  on  the  score  of  your 
habits  of  self-indulgence,  but  stand  ready,  with 
the  arm  of  resolution  uplifted,  to  cut  off  the 
right  hand  instantly  as  God  demands  it.  Do 
not  desire  that  the  narrow  way  should  be  fi  led 
up,  or  the  straight  gate  shut;  and  another  path 


ON  THE  TREMBLING  JAILER. 


297 


more  smooth  and  flowery  should  be  found  for. 
you,  other  than  the  saints  have  trodden:  but 
rather  consider  with  yourselves,  that  Christ 
lias  said,  Whosoever  he  be  that  forsaketh  not  all 
that  he  hath ,  cannot  be  my  disciple.  Reason  the 
case  thus  with  yourselves,  What  shall  it  profit 
a  man  if  he  gain  the  whole  world ,  and  lose  his 
own  soul ?  or  what  shall  a  man  give  in  exchange 
for  his  soul?  Having  thus  confirmed  your  reso¬ 
lutions  by  sound  argument,  and  reasoning  found¬ 
ed  on  Scripture  truth,  then  say  with  calm  de¬ 
liberation  and  firmness,  only  let  it  be  made 
known  to  me  what  is  to  be  done  for  salvation, 
and  that,  if  helped  from  above,  will  /  do. 

3.  Observe  the  earnestness  of  the  jailer.  See 
how  it  is  marked  in  every  gesture.  He  sprang 
in;  and  came  trembling;  and  fell  down.  See 
also  how  it  is  heard  in  every  word  of  his  quick, 
short,  rapid  question,  Sirs,  What  must  I  do  to 
be  saved?  He  dew  as  if  the  earthquake  had 
caused  the  ground  to  cleave  asunder  behind 
him:  so  clearly  did  he  perceive  his  danger. 
Must  I  tell  you  that  you  ought  to  be  earnest? 
you,  men  of  reason,  men  of  sense!  Carelessness 
in  the  business  of  salvation!  what  is  it?  it  is 
not  folly,  but  madness!  it  is  not  sleep,  it  is 
death!  To  describe  the  earnestness  with  which 
this  question  should  be  asked  is  beyond  the 
power  of  words:  but  to  compare  great  things 
with  small,  look  at  the  trembling  wretch,  who 
having  lost  his  footing  on  firm  ground,  is  fall¬ 
ing  lower  and  lower,  the  sandy  earth  giving 
way  under  his  feet,  and  he  catching  at  every 


298 


ON  THE  TREMBLING  JAILER. 


tuft  of  grass  in  his  way,  yet  just  reaching  the 
edge  of  the  precipice  whence  he  will  fall  head¬ 
long  into  the  roaring  gulph  below!  Or  watch 
the  man  who,  having  been  shipwrecked  on  a 
stormy  ocean,  has  more  than  once  sunk  beneath 
the  wave,  but  is  now  sinking  to  rise  no  more! 
hear  him  cry,  What  shall  1  do  to  he  saved ?  And 
do  we  ask  for  motives  to  be  earnest  in  religion, 
where  there  is  every  thing  to  call  forth  all  the 
energies  of  the  soul?  where  the  arguments, 
like  the  wheels  of  God’s  chariot,  are  so  high 
that  they  are  dreadful?  where  the  motives  to 
impel  to  action,  or  affect  the  passions,  are  so 
clear,  so  full,  so  strong,  as  to  stretch  every 
faculty  of  the  soul  to  a  painful  extent,  and 
make  it  ready  to  burst  its  tenement  and  soar 
away? 

The  weapons  which  God  has  permitted  his 
messengers  to  take  from  the  armory  of  heaven 
are  endued  with  such  unknown,  but  awful 
power,  that  they  may  well  tremble  when  they 
use  them.  They  have  to  do,  not  with  the  body 
of  man,  but  the  mind,  the  immortal  spirit;  and 
their  instruments  of  action  are  suitable:  they 
wield  a  sword  which  is  quick  and  'powerful ,  and 
sharper  than  any  two-edged  sword,  piercing  even 
to  the  dividing  asunder  of' soul  and  spirit.  Happi¬ 
ness  or  misery  in  this  life,  death,  and  the  resur¬ 
rection,  are  among  the  smaller  motives  we  can 
use  to  excite  to  earnestness.  We  may  speak 
to  you  of  , an  infinite  God,  an  eternal  Trinity, 
who  commands  you  to  be  earnest — we  can 
point  to  glory  everlasting  as  the  reward,  and  an 


ON  THE  TREMBLING  JAILER. 


299 


eternal  hell  as  the  punishment.  But  these 
topics  we  forbear  to  enlarge  upon  at  present, 
but  rather  leave  it  to  yourselves  to  consider 
what  force  they  ought  to  have  to  rouse  you 
and  me  to  earnestness.  We  shall,  therefore, 
now  pass  on  from  the  jailer’s  question  to  the 
Apostle’s  answer,  which  we  proposed  to  con¬ 
sider  in  the  second  place. 

II.  Notwithstanding  its  simplicity,  a  great 
variety  of  answers  have  been  given  to  the 
question  in  all  ages.  What  shall  I  do  to  be 
saved f  Some  say  “Do?  do  nothing.”  This 
would  hardly  satisfy  the  jailer,  or  any  one  else 
who  felt  himself  an  accountable  creature. 
Others  say  “Do?  do  every  thing:  fear  God 
and  keep  his  commandments.”  This  would  be 
but  an  unsatisfying  direction  to  any  one  who 
was  conscious  of  past  sin,  which  needed  par¬ 
don,  and  who  was  also  but  too  certain  that  he 
should  still  continue  to  offend  God  and  break 
his  commandments.  Besides  that,  he  reads, 
“By  the  works  of  the  law  shall  no  flesh  be 
justified.”*  A  third  description  of  persons 
would  reply  to  the  inquiring  penitent  in  this 
manner,  “You  have  been  baptized,  and  believe 
too  the  truth  of  Christianity  and  the  divinity 
of  Christ,  now  you  must  take  care  to  live  ia 
the  exercise  of  good  works.”  What  possible 
relief  could  this  give  to  his  mind?  He  might 
he  told  indeed,  that  if  he  continued  obedient 
his  past  sins  would  be  forgiven:  that  is,  they 
shall  be  forgiven  at  the  last  day.  But  this  of 

*  Gal.  ii,  10. 


300 


ON  THE  TREMBLING  JAILER. 


course  could  afford  no  present  peace;  his  nest 
concern  therefore  would  be,  to  inquire  about 
these  good  works  by  which  he  was  to  obtain 
pardon.  He  would  naturally  ask  how  much 
were  necessary  for  this  purpose.  If  they 
answer,  “Do  as  much  as  you  are  able,”  then,  if 
this  be  true,  if  none  can  be  saved  but  those 
who  do  as  much  as  they  are  able,  all  mankind 
must  perish,  for  no  one  does  as  much  as  he  is 
able.  They  will  then  explain  themselves  by 
calling  it  a  sincere  though  imperfect  obedience. 
To  this  we  observe,  that,  since  the  degree 
of  necessary  obedience  is  not  defined,  it  follows 
that  in  a  large  body  of  baptized  persons,  as 
for  instance,  all  the  people  of  Christendom, 
there  will  be  all  possible  degrees  of  obedience; 
and  consequently,  wherever  the  line  be  drawn 
between  the  righteous  and  the  wicked,  there 
can  be  but  the  least  possible  difference  between 
the  worst  of  the  righteous,  and  the  best  of  the 
wicked;  whereas  in  scripture  the  terms  ap¬ 
plied  to  the  persons  on  either  side  of  the  line 
ere,  light  and  darkness,  life  and  death,  &c. 
And  in  the  eternal  state  there  is  a  great  gulf 
fixed  between  them,  and  they  go  on,  diverging 
farther  and  farther  from  one  another.  Yet  this 
system  of  divinity,  so  contradictory  to  scripture, 
is  the  favorite  of  the  present  day,  and  adopted 
by  most  who  are  strangers  to  their  guilt  and 
corruption,  and  therefore  confound  Law  and 
Gospel.  In  opposition  to  all  these  errors  we 
glory  in  saying  with  the  Apostle,  to  every  one 
who  knows  any  thing  of  the  spirit  of  the 


ON  THE  TREMBLING  JAILER. 


301 


trembling  jailer,  “Believe  in  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved.” 

But  here,  to  prevent  mistakes  and  anticipate 
objections  we  must  observe,  that  different  an¬ 
swers  have  been  given  to  this  same  question  in 
other  parts  of  the  New  Testament,  and  the 
reason  of  this  is  obvious,  for  the  answers  were 
suited  to  the  different  states  of  those  to  whom 
they  were  given.  Thus  when  the  publicans 
and  soldiers  asked  John  the  Baptist  what  they 
were  to  do,  he  told  them  to  leave  off  their  in¬ 
iquitous  practices:  for  in  that  dim  dawn  of  the 
Gospel  day,  it  was  as  much  as  they  could  bear; 
and  if  they  were  sincere  and  followed  his 
injunctions,  they  would  then  be  prepared  for 
further  instructions.  When  the  rich  young 
man  asked  our  Savior  what  good  thing  he  must 
do  to  inherit  eternal  life?  he  was  told,  If  thou 
wilt  enter  into  life,  keep  the  commandments.  If 
thou  wilt  enter  into  life,  the  first  thing  to  be 
done  is,  to  keep  the  commandments,  as  far  as 
you  know  them.  When  you  shew  the  sincer¬ 
ity  of  your  heart  by  serving  God  according  to 
your  knowledge,  you  shall  then  receive  further 
insight  into  the  Avay  of  salvation. 

Also  it  is  evident  that  the  disciples  them¬ 
selves  did  not  preach  the  way  of  salvation  by 
Christ’s  blood  during  his  life  time:  because 
they  did  not  fully  understand  it  themselves, 
but  only  said,  Repent  ye,  for  the  kingdom  of 
heaven  is  at  hand.  But  at  this  time  the  Gos¬ 
pel  was  clearly  understood,  and  the  jailer  was 
in  a  state  of  mind  to  receive  the  whole  light 
26 


302 


ON  THE  TREMBLING  JAILER. 


of  it,  and  therefore  St.  Paul  said  to  him,  ‘‘Be¬ 
lieve  on  the  Lord  Jesus  Christ,  and  thou  shall 
be  saved.” 

St.  Paul,  who  spake  the  word  of  the  Lord 
to  him  would  tell  him,  that  his  fears  were  well 
founded:  for  that  he  was  condemned  by  the 
law  of  conscience,  and  with  all  the  rest  of  the 
world  was  guilty  before  God.  He  would, 
moreover,  tell  him  that  God,  though  one,  exist¬ 
ed  in  three  persons,  the  second  of  whom,  the 
Son  of  God,  had  just  appeared  in  the  flesh  ac¬ 
cording  to  prophecy,  and  voluntarily  suffered 
death  for  our  sins,  and  had  risen  from  the  grave, 
proving  his  divine  mission;  that  now  therefore, 
God  had  declared  that  he  would  freely  par¬ 
don  and  save  all  those  who,  convinced  of  their 
guilt  and  willing  to  turn  away  from  sin,  would 
plead  the  merits  of  this  Savior,  and  depend 
entirely  upon  him  for  salvation. 

This  Gospel  we  preach  to  you,  the  efficacy 
of  Christ’s  atonement,  extends  throughout  all 
ages.  You  therefore,  who  are  asking  in  the 
same  mind  as  that  of  the  jailer,  what  you  must 
do  to  be  saved,  hear  the  glad  tidings  of  the 
Gospel,  Believe  on  the  Lord  Jesus  Christ,  and 
thou  shalt  be  saved.  Believe  God’s  testimony 
concerning  him,  rest  upon  him  simply  for  par¬ 
don  and  peace,  and  you  shall  be  saved.  He 
that  believeth  on  me  shall  not  come  into  condemna¬ 
tion,  but  is  passed  from  death  unto  life.  If  it 
had  been  said  you  shall  be  pardoned,  it  were 
much  more  than  carnal  reasoners  would  be 
willing  to  allow,  because  they  hold  that  a  life 


ON  THE  TREMBLING  JAILER. 


303 


spent  in  good  works  is  necessary  before  we 
can  be  pardoned;  but  more  than  pardon  is 
promised:  it  is  said,  thou  shalt  be  saved — thou 
shalt  not  only  be  instantly  pardoned  on  believ¬ 
ing,  but  shalt  receive  from  Christ  his  Spirit,  to 
save  thee  from  the  power  of  sin,  and  the  dan¬ 
ger  of  a  corrupt  heart,  which  would  infallibly 
lead  thee  again  to  ruin,  but  which  that  Spirit 
shall  so  influence  as  that  thou  shall  never, 
never  fall  away:  for  this  is  the  nature  of  the 
everlasting  covenant,  in  which  God  hath 
promised,  I  will  not  turn  away  from  them  to  do 
them  good;  but  I  will  put  my  fear  in  their  hearts , 
that  they  shall  not  depart  from  me* 

Having  now  come  to  the  close  of  our  sub¬ 
ject,  we  shall  conclude  with  addressing  three 
descriptions  of  persons:  first,  those  who  know 
nothing  of  this  salvation;  secondly,  those  who 
suppose  they  know  it,  but  are  yet  in  ignorance; 
and  lastly,  those  who  know  it  indeed. 

1.  To  those  who  know  nothing1  of  these 

_  O 

things.  The  jailer  was  awakened  from  his 
sleep  by  an  earthquake,  and  compelled  by  the 
terrors  of  God  to  cry  out,  in  the  agony  of  a 
troubled  spirit,  What  must  1  do?  Would  that 
I  were  able  to  raise  such  a  storm  of  terror,  as 
effectually  to  alarm  you!  but  we  can  only  fore¬ 
warn  you  of  what  will  come  to  pass.  Most  of 
you  I  fear  will  go  away,  somewhat  impressed 
perhaps  with  our  subject,  but  looking  forward 
with  satisfaction  to  the  business  of  to-morrow, 
or  the  pleasures  of  the  next  day,  will  expel  the 


*  Jer.  xlii,  40 


304 


ON  THE  TREMBLING  JAILER. 


momentary  gloom  from  your  thoughts;  but  be 
assured  concerning  our  words,  that  to-morrow, 
and  the  next  day,  and  every  day  as  it  brings 
you  nearer  to  eternity  increases  the  awfulness 
of  the  warnings  of  God,  though  delivered  by 
weak  men,  till  in  the  world  to  come  they  shall 
be  heard  repeated  by  the  voico  of  God  Al¬ 
mighty,  and  fulfilled  to  your  perdition.  Then 
take  heed,  men  and  brethren,  how  ye  hear! 
and  believe  us  when  we  say  that  if  you  neg¬ 
lect  to  cry  for  mercy  now,  you  may  expect  on 
your  death-bed,  when  your  fear  cometh  as  deso¬ 
lation,  and  your  destruction  cometh  as  a  whirl- 
wind-when  distress  and  anguish  cometh  upon  you , 
that  Christ  will  say  of  you,  JYow  they  call  upon 
me,  but  I  will  not  answer;  they  seek  me  early,  but 
they  shall  not  firnl  me.  While  you  are  yet  in 
this  world  the  Lord  Jesus  is  invested  in  the 
glory  of  grace;  and  mercy  and  peace  are  the 
attendants  of  his  throne.  Still  he  continues 
to  hold  out  his  right  hand  to  sinners,  till  he 
shall  lift  it  up  to  heaven  and  swear  that  time 
shall  be  no  more.  Then,  not  the  ground  shall 
tremble,  or  a  single  building  be  shaken,  but 
the  foundations  of  the  round  world  shall  be 
discovered,  when  its  flaming  walls  shall  give 
way  at  his  rebuke,  the  pillars  of  the  universe 
shall  totter  to  their  basis,  and  the  whole  sink 
into  universal  ruin.  Then  you  will  cry,  What 
shall  l  do?  but  there  will  be  no  answer — you 
will  call  to  the  rocks  to  fall  on  you,  but  they 
will  not  hear.  Then  stir  up  yourselves  to  the 
belief  of  these  things,  and  flee  from  the  wrath 
to  come. 


ON  THE  TREMBLING  JAILER. 


305 


2.  Let  us  address  those  who  suppose  they 
believe  in  the  Lord  Jesus  Christ,  but  are  mis¬ 
taken.  To  you  it  appears  an  easy  thing  to  be¬ 
lieve,  and  yet  your  faith,  such  as  it  is,  gives  you 
but  little  pleasure,  little  profit.  And  the  rea¬ 
son  is,  that  you  have  never  repented.  Alas! 
how  many  professors  of  the  Gospel  are  de¬ 
ceived  in  this  particular!  Having  continually 
heard  that  salvation  is  by  faith,  they  adopt  this 
doctrine  as  their  own;  but  their  hearts  were 
never  broken;  they  never  fled,  as  for  their  life, 
to  Jesus  Christ;  and  though  they  thus  profess 
to  rest  upon  him,  their  lives  are  as  unfruitful 
as  their  hearts  are  hard.  They  are  some¬ 
times  assaulted  with  fears  which  they  have 
learnt  to  call  unbelief:  but  they  are  only  the 
misgivings  of  conscience,  warning  them  that 
they  are  building  upon  the  sand.  To  you 
then,  we  preach  St.  Peter’s  words,  rather  than 
St.  Paul’s,  which  he  used  in  addressing  a  peo¬ 
ple  very  differently  disposed  from  the  jailer, 
Repent  ye,  and  be  converted ,  that  your  sins  may 
be  blotted  out.  We  would  not  presume  to  say 
these  things  if  they  tended  to  discourage  any 
of  you;  but  exhort  you  to  begin  again  and  en¬ 
ter  in  at  the  strait  gate. 

3.  Lastly  those  who  know  in  truth  the  sal¬ 
vation  of  Jesus  Christ.  It  is  said  in  the  con¬ 
text,  that  the  keeper  of  the  prison  rejoiced, 
believing  in  God;  even  that  very  night;  he  re¬ 
joiced  before  it  was  day.  This  would  be  cal¬ 
led  enthusiasm  by  some  who  give  that  name  to 
all  pretended  assurance  of  pardon.  It  is  not 

*26 


306  ON  THE  TREMBLING  JAILER. 

often  that  assurance  is  obtained  so  soon:  but  we 
may  tell  you  that  if  you  have  now  believed, 
you  shall  be  saved,  you  are  saved.  Rejoice 
therefore,  in  hope  of  the  glory  of  God.  Soon 
shall  the  Spirit  witness  with  your  spirit,  that 
you  are  the  children  of  God — ere  long  you  shall 
know  what  it  is  to  be  saved:  when,  amidst  the 
wreck  of  a  shattered  world,  and  the  dissolu¬ 
tion  of  all  things,  you  shall,  like  Paul  and  Silas 
in  the  earthquake,  stand  unmoved  at  the  dan¬ 
ger,  and  rise  superior  to  the  ruin. 


SERMON  XVH. 


Ephesians  ii,  1 — 3. 


And  you  hath  he  quickened ,  who  were  dead  in 
trespasses  and  sins ;  wherein  in  time  past  ye 
walked  according  to  the  course  of  this  world, 
according  to  the  prince  of  the  power  of  the  air, 
the  spirit  that  now  icorkcth  in  the  children  of 
disobedience:  among  whom  also  we  all  had  our 
conversation  in  times  past  in  the  lusts  of  our 
flesh,  fidfilling  the  desires  of  the  flesh  and  of 
the  mind;  and  were  by  nature  the  children  of 
wrath ,  even  as  others. 


Jn  order  to  preserve  in  our  minds  a  constant 
remembrance  of  our  union  to  Christ,  and  de¬ 
pendence  upon  him,  it  has  pleased  the  Holy 
Ghost  in  the  scriptures  to  represent  the  prin¬ 
cipal  operations  of  grace  in  the  heart,  in  terms 
which  correspond  to  the  different  parts  of 
Christ’s  work  and  sufferings  upon  earth.  Thus 
our  deliverance  from  sin  is  called  in  the  Colos- 
sians,  circumcision  in  Christ — a  putting  off  of  the 


308 


ON  THE  STATE  OF  NATUREf. 


body  of  the  sins  of  the  flesh  by  the  circumcision  of 
Christ.  In  a  similar  manner,  according  to  other 
passages,*  we  are  buried  with  him  in  his  bap¬ 
tism — crucified  with  him;  or  die  with  him  in 
his  death — rise  with  him  in  his  resurrection — 
and  sit  with  him  in  heaven:  that  is,  we  undergo 
in  our  hearts  a  change  similar  and  equal  to  that 
which  took  place  in  Christ’s  bodily  condition, 
when,  after  a  death  and  burial  upon  earth,  he 
ascended  to  another  world. 

This  is  one  sense  of  those  numerous  passages 
of  the  New  Testament  in  which  we  are  joined 
with  Christ  in  the  several  parts  of  his  covenant 
transactions,  but  it  is  by  no  means  the  most 
important  sense.  The  principal  signification  of 
them  is  undoubtedly  this,  that  we  are  spiritu¬ 
ally  circumcised,  crucified,  buried,  risen  from 
sin  unto  righteousness,  by  virtue  and  power 
derived  from  his  meritorious  crucifixion  and 
resurrection.  We  cannot  at  this  time  ex¬ 
amine  all  the  passages  at  length,  but  it  will  be 
proper  for  us  to  observe  the  one  which  intro¬ 
duces  the  text.  In  the  preceding  chapter,  St. 
Paul  prays  that  the  God  of  our  Lord  Jesus  Christy 
the  Father  of  glory,  may  give  you  the  spirit  of 
wisdom  and  revelation  in  the  knowledge  of  him : 
according  to  the  working  of  his  mighty  power , 
which  he  wrought  in  Christ ,  when  he  raised  him 
from  the  dead;  the  rest  of  the  chapter  may  be 
considered  as  only  the  continuation  of  this  idea, 
or  a  digression.  He  hath  raised  him  from  the 
dead ,  and  you  too,  who  were  dead  in  trespasses 

•  Col.  ii,  and  Rom.  iv. 


ON  THE  STATE  OF  NATURE. 


309 


and  sins:  for  the  words,  hath  he  quickened ,  are 
not  in  the  original.  The  terms  of  this  propo¬ 
sition  are  brought  together  in  the  5th  verse, 
where  the  same  idea  is  represented,  even  ivhen 
we  were  dead  in  sins ,  he  hath  quickened  us  together 
with  Christ.  The  words  contain  a  delineation 
of  the  state  of  man:  first,  as  it  is  by  nature;  se¬ 
condly,  as  it  is  by  practice. 

J.  Ye  were  dead  in  trespasses  and  sins.  We 
are  in  our  natural  state  compared  to  the  dead. 
Let  us  contemplate  that  mournful  residue  of 
human  nature,  a  dead  body.  Among  the  use¬ 
ful  lessons  to  be  read  from  it  there  is  one  not 
to  be  forgotten,  that  it  is  a  picture  of  the  na¬ 
tural  condition  of  the  human  soul.  This  body 
has  eyes,  and  feet,  and  the  organs  of  a  body, 
but  it  neither  sees,  nor  hears,  nor  acts,  nor 
speaks;  though  it  is  furnished  with  the  proper 
instruments  of  action  and  of  suffering,  it  wants 
the  vital  principle  to  make  those  instruments 
perform  their  functions.  So  is  the  soul  of  man: 
it  comes  into  the  world  endued  with  all  those 
faculties  which  are  comprehended  under  the 
names  of  understanding,  memory,  anil  affections. 


Man  has  an  understanding  that  can  soar  to  un¬ 
heights 


known  heights  in  science,  and  fathom  the 
deepest  mysteries  of  nature — powers  of  rea¬ 
soning  that  can  penetrate  the  most  secret  re¬ 
cesses  of  knowledge,  and  develope  the  greatest 
intricacies — comprehension  of  mind  to  embrace 
at  once  an  almost  endless  variety  of  important 
subjects.  He  is  possessed  of  a  memory,  which 
can  preserve  the  record  of  past  experience, 


310 


ON  THE  STATE  OF  NATURE. 


and  former  acquisitions  in  knowledge,  to  an  ex¬ 
tent  of  which  we  know  not  the  limits.  Man 
has  a  heart  too:  a  heart  that  can  flame  with 
love,  or  rankle  with  hatred — that  can  burn 
with  anger,  or  smile  with  complacency — a 
heart  which  can  be  elevated  with  hope,  or 
distressed  with  fear — exulting  with  joy,  or 
agonized  with  sorrow.  When  all  these  pas-  • 
sions  and  powers  of  the  soul  are  called  into  ex¬ 
ercise,  by  those  occasions  which  were  intended 
by  God  to  excite  them,  it  is  in  its  right  state,  it 
lives.  This  will  be  allowed,  but  how  docs  it 
appear  that  we  are  dead!  Can  any  one  be  at  a 
loss  to  know  what  those  occasions  are?  what  is 
the  appropriate  object  of  all  the  faculties  of 
the  soul?  Can  any  one  doubt  whether  the  pro¬ 
per  and  peculiar  employment  of  the  understand¬ 
ing  be  not  to  meditate  on  the  glories  of  that 
God  whose  power  and  goodness  called  us  into 
being,  and  gave  us  a  reasonable  soul?  whether 
it  is  not  appropriately  exercised  when  it  adores, 
in  the  works  of  the  creation,  the  hand  of  the 
great  Architect,  or  when  it  refers  every  event 
of  providence  to  the  immediate  agency  of  that 
wise  Governor,  who  sits  at  the  helm?  Will  any 
one  hesitate  to  allow  that  every  passion  of  the 
soul  should  point  to  God?  whether  we  should 
not  love  him  most,  who  is  indeed  the  most 
amiable;  and  fear  him  most,  who  is  the  most 
terrible  in  his  anger?  Whether  we  ought  not 
to  hate  that  most,  which  most  he  hates,  and 
rejoice  in  that  most  which  most  he  approves; 
and  whether  though  we  may  admire,  love,  fear, 


ON  THE  STATE  OF  NATURE. 


311 


and  rejoice  in  certain  created  things,  we  are 
not  in  all  seasons  to  have  all  our  thoughts  ulti¬ 
mately  converging  to  God?  That  this  is  the 
reasonable  condition  of  the  soul,  and  these  its 
appropriate  employments,  is  perfectly  obvious 
to  any  one  who  will  reflect  that  God  is,  in  fact, 
the  all  in  all  of  the  universe:  that  nothing  exists 
without  him — that  nothing  is  good  or  beautiful 
without  him — that  nothing  can  give  us  pleasure 
without  his  agency.  He  pervades  the  universe, 
lie  surrounds  it,  he  upholds  it,  he  fills  it;  it  is 
all  his  own,  he  does  every  thing  in  it.  Is  the 
human  soul  then,  designed  to  do  any  thing  but 
for  God?  The  scripture,  however,  summarily 
confirms  the  conclusions  of  our  reason,  for  it 
says,  The  Lord  hath  made  all  things  for  himself. 

But  docs  the  soul  of  man  naturally  thus  em¬ 
brace  the  Deity  as  the  only  suitable  object  of 
his  affections.  Do  we  not  know  that  God  is 
in  none  of  his  thoughts,  instead  of  being  in  all 
of  them?  He  has  passions,  indeed,  and  the  sen¬ 
sibility  of  them  is  sometimes  vivid;  but  the  ex¬ 
ercise  of  them  is  invariably  confined  to  the 
things  of  this  world,  and  never  voluntarily  and 
naturally  ascends  to  God.  Set  the  Deity  be¬ 
fore  him  as  an  amiable,  faithful,  and  gracious 
being;  such  an  exhibition  excites  no  emotion  in 
his  breast,  no  love,  no  joy,  no  confidence. 
Array  Jehovah  in  his  terrors  before  the  sinner, 
he  will  shrink,  but  he  does  not  relent;  he  fears 
punishment,  but  he  does  not  fear  God.  Change 
the  theme,  and  tell  him  of  the  wonders  of  re¬ 
deeming  love;  here  is  employment  for  his  un- 


OF  THE  STATE  OF  NATURE. 


31*2 


derstanding  to  trace  the  wisdom  of  God  in  the 
plan  of  redemption,  and  scope  for  the  exercise 
of  his  affection  in  the  consideration  of  the  love 
of  Christ,  and  his  own  interest  in  it.  But  no! 
nothing  of  t his  sort  can  gain  his  attention.  It 
possesses  no  interest  for  him.  He  is  deaf  to 
the  voice  of  the  charmer,  charm  he  never  so 
wisely.  Strike  what  string  you  will,  there  is 
no  chord  in  his  heart  that  sounds  in  unison. 
What  must  we  say  of  the  state  of  that  soul? 
Why,  that  it  is  dead:  for  it  performs  no  one 
function  of  spiritual  life:  all  in  it  is  torpid,  inani¬ 
mate,  dead! 

There  is  a  further  propriety  in  calling  the 
natural  state  of  the  soul  by  the  name  of  death. 
There  is  in  the  dead  body  no  power  to  return 
to  life;  neither  is  there  in  the  soul  any  ability 
to  attain  to  spiritual  life,  or  the  exercise  of  holy 
affections  towards  God.  Nay,  more;  there  is 
no  will  to  this  end.  A  paralytic  person  may 
have  no  power  to  use  his  limbs,  but  he  may 
possess  the  desire;  whereas  a  dead  person 
has  not  even  the  desire:  so  the  natural  soul 
has  no  will  to  live  again  unto  God.  There  is 
in  the  dead  body  no  spark  of  life  that  time  or 
care  may  fan  into  a  flame;  it  will  remain  a 
corpse;  nothing  but  the  power  of  God  can  raise 
it  from  the  dead.  In  like  manner  there  is  in 
the  natural  man  no  latent  principle  of  spiritual 
life;  without  a  divine  intercessor  he  must  ever 
remain  as  he  is;  no  good  education,  or  good 
resolutions,  as  they  are  called,  will  ever  make 
him  a  good  man,  except  there  be  asuperadded 


ON  THE  STATE  OF  NATURE. 


313 


principle  from  above — a  change  wrought  in  him 
hy  an  eternal  agent — life  put  into  him  by  the 
Spirit  of  God. 

He  is  however  not  so  dead  but  there  is 
an  ability  to  commit  sin:  and  therefore,  he  is 
said  to  be  dead  in  trespasses  and  sins.  It  is 
a  life  full  of  dead  acts,  a  sort  of  dying  life; 
a  living  death;  a  life  which  is  all  death.  This 
is  the  moral  state  of  man:  no  less  awfully 
sad  and  dangerous  is  his  judicial  state:  by  the 
former,  we  mean  the  state  of  his  heart,  as  it 
respects  right  and  wrong;  by  the  latter,  his 
state  before  God,  considered  as  innocent  or 
guilty — he  is  born  guilty — he  is  a  child  of  wrath. 
Antecedently  to  our  works,  or  even  moral 
agency,  even  in  infancy  we  are  under  the  wrath 
of  God.  The  account  to  be  given  of  this  doc¬ 
trine,  as  we  hold  it,  is  this,  that  God  dealt 
with  Adam  in  a  collective  capacity  as  the 
father  of  mankind;  and  when  he  became  guilty, 
all  his  descendants  became  guilty  likewise. 

This  being  a  matter  of  pure  revelation,  in 
which  reason  supplies  us  with  few  explanations, 
our  only  concern  is  to  produce  one  or  two  of 
those  passages  of  scripture  on  which  the  truth 
is  established.  The  text  is  immediately  in 
point:  for  that  the  Apostle  might  not  be  sup¬ 
posed  to  call  the  Ephesians  children  of  ivrath , 
on  account  of  their  being  Gentiles,  he  includes 
himself  and  every  Christian  brother  in  the 
number;  for  he  writes  thus,  “Among  whom  we 
all  had  our  conversation  in  times  past,  and 
were  by  nature  the  children  of  wrath,  even  as 
27 


314 


ON  THE  STATE  OF  NATURE. 


others.”  But  the  fullest  explication  of  this 
truth  will  be  found  Rom.  v,  12 — 14.  Here  the 
Apostle’s  argument  seems  to  be,  that  before 
the  giving  of  the  law  from  Mount  Sinai,  there 
could  be  no  transgression  of  that  law;  if  there¬ 
fore,  there  be  any  instance  of  punishment  the 
sufferers  must  have  been  considered  as  guilty 
by  some  other  law:  but  there  are  instances  of 
suffering,  namely,  the  death  of  infants.  Now 
no  innocent  person  can  suffer  in  an  upright  part 
of  God’s  government,  therefore  these  infants 
are  considered  as  guilty;  but  their  guilt  could 
not  have  arisen  from  themselves,  for  they 
never  committed  any  sin,  and  therefore  it  is 
the  guilt  of  Adam  imputed  to  them.  In  the 
succeeding  verses,  where  St.  Paul  draws  the 
line  between  what  was  lost  in  Adam  and  gain¬ 
ed  in  Christ,  he  asserts  the  imputation  of 
Adam’s  sin  repeatedly,  Through  the  offence  of 
one  many  are  dead;  the  judgment  was  by  one  to 
our  condemnation;  by  one  man's  offence  death 
reigned  by  one;  by  the  offence  of  one,  judgment 
came  upon  all  men  to  condemnation;  by  one  man's 
disobedience  many  were  made  sinners* 

Think  of  this,  brethren.  What  will  it  avail 
that  you  are  harmless  in  your  lives,  while  you 
still  remain  in  that  state  of  spiritual  death  in 
which  you  were  born?  If  you  know  nothing  of 
a  transition  from  death  unto  life — a  change  of 
your  hearts  from  sin  unto  holiness,  you  are  not 
yet  risen  from  the  dead — you  cannot  see  the 
kingdom  of  God. 

,  w 


*  Rom.  r,  15—19. 


ON  THE  STATE  OP  NATURE. 


315 


And  what  are  your  reflections  on  the  other 
passage  of  this  text,  that  we  are  children  of 
wrath ?  Do  you  believe  that  that  wrath  will 
one  day  be  revealed?  and  that  those  who  neg¬ 
lect  the  appointed  method  of  restoration,  shall 
find  that  God  spoke  a  dreadful  truth,  when  he 
pronounced  the  primeval  curse  upon  Adam? 
Take  instruction  of  your  duty,  and  warning  of 
your  danger  from  one  word  of  scripture,  He 
that  believeth  on  the  Son  hath  everlasting  life;  but 
he  that  believeth  not  on  the  Son  of  God,  shall  not 
see  life,  but  the  wrath  of  God  abideth  on  him . 

From  this  view  of  the  natural  condition  of 
mankind  let  us  proceed  to  consider,  in  the  se¬ 
cond  place,  the  practice  to  which  it  leads. 

II.  Ye  walked  according  to  the  course  of 
this  world ,  that  is  not,  “ye  w'ere  murderers, 
thieves,  adulterers,”  for  this  can  hardly  be 
said  to  be  the  course  of  this  world,  at  least  we 
hope  not;  the  greater  number  are  rather  out¬ 
wardly  decent;  so  that  the  course  of  this  world 
is  rather  a  course  ol  outward  decorum  than  in¬ 
consistent  with  it.  The  natural  man,  on  his 
entrance  into  life  finds  by  far  the  greater  part 
of  mankind  like-minded  with  himself;  and  so 
first  in  his  heart,  and  then  in  his  practice,  he 
joins  the  gay  world  of  thoughtless  people;  and 
mingling  with  the  throng,  he  henceforth  be¬ 
comes  one  of  their  number.  God  has  marked 
out  one  course  for  lnm  to  run,  in  his  passage 
through  the  earth,  and  the  world  takes  anoth¬ 
er:  but  he  fears  the  world  more  than  he  fears 
God,  and  he  loves  the  people  of  the  world 


31fr 


ON  THE  STATE  OF  NATMlE. 


better  than  he  loves  God:  and  therefore  he 
deliberately  makes  choice  of  the  ways  of  the 
world.  We  said  deliberately,  there  is  in  some 
indeed,  great  ignorance  of  the  consequence  of 
joining  with  the  world,  though  not  sufficient  to 
excuse  them:  but  in  general  in  the  beginning 
of  life,  it  is  not  without  some  checks  of  con¬ 
science,  (arising  from,  perhaps,  a  pious  educa¬ 
tion,  or  other  causes.)  that  he  yields  himself  to 
the  current  of  general  example,  and  is  carried 
down  the  stream.  Henceforward  he  adopts 
the  same  system  as  the  people  of  the  world4 — 
he  conforms  to  their  customs  and  manners — is 
guided  by  their  rules,  and  receives  their  max¬ 
ims  as  his  own.  All  that  neglect  of  religion 
which  is  visible  in  the  world,  is  to  be  seen  in 
him.  That  contempt  of  them  that  fear  God, 
which  is  found  so  generally  in  mankind,  he  also 
feels,  or  affects  to  feel.  That  giddy  pursuit  of 
trifles,  fondness  for  amusements,  thirst  of  riches 
or  honors,  which  marks  the  people  of  the 
world,  forms  a  part  of  his  character — he  places 
all  his  happiness  in  bodily  comfort,  or  some 
fancied  possession  in  this  life,  and  lives  as  if  he 
were  never  to  die.  Alas!  how  little  does  he 
reflect,  or  those  with  whom  he  is  joined,  on 
their  misery  and  danger!  This  tlieir  way  is  their 
Jolly,  says  the  Psalmist;  like  sheep  they  are  laid 
in  the  grave;  death  shall  feed  on  them;  and  the 
'upright  shall  have  dominion  over  them  in  the 
morning;  and  their  beauty  shall  consume  in  the 
grave*  They  think  not  that  God  hath  said  of 


*  Ps.  xlixj  13, 14. 


ON  THE  STATE  OF  NATURE. 


317 


them,  that  all  that  is  in  the  world ,  the  lust  of  the 
flesh ,  the  lust  of  the  eyes ,  and  the  pride  of  life ,  is 
not  of  the  Father  but  is  of  the  world.  So  entire¬ 
ly  wrong,  opposite,  and  hostile  to  God  is  the 
course  of  this  world,  tiiat  even  the  friendship 
of  the  world  is  enmity  against  God.  And  the 
course  of  this  worid,  where  does  it  end?  the 
broad  road,  where  does  it  terminate?  with  all 
the  advantage  of  numbers  on  their  side,  with 
which  they  fill  and  throng  the  broad  road,  that 
road  can  never  be  any  other  than  Christ  has 
declared  it  to  be,  the  one  which  leadeth  to 
destruction.  Why  should  any  of  us,  and  par¬ 
ticularly  the  young,  be  fascinated  by  the  pleas¬ 
ures  which  the  world  seem  to  enjoy,  or  be 
deceived  by  their  numbers,  When  hell  hath  en¬ 
larged  her  month ,  and  their  multitude ,  and  their 
vomp ,  and  their  glory ,  and  he  that  rcjoiccth , 
shall  descend  into  it? 

If  they  would  see  still  more  the  wretched¬ 
ness  of  their  state,  let  them  hear  Avhat  master 
they  are  serving.  They  walk  according  to  the 
course  of  this  world,  according  to  the  prince  of 
the  power  of  the  air ,  the  spirit  that  now  workelh 
in  the  children  of  disobedience.  St.  Paul  couples 
these  two  courses  together,  as  being  synoni- 
mous,  or  at  least,  as  explanatory  one  of  the 
other.  They  that  walk  according  to  the 
world,  walk  according  to  Satan.  Now  when 
men  confess  that  they  are  walking  according  to 
the  world,  which  they  wili  sometimes  very 
openly  acknowledge  by  saying  that  they  do  as 
others  do;  that  they  cannot  break  with  the 
27* 


318 


ON  THE  STATE  OF  NATURE. 

world;  that  they  have  their  interests  in  mind, 
and  must,  therefore,  not  make  themselves  of¬ 
fensive  by  their  singularity:  they  think  not 
that  they  are  saying  this,  in  fact,  that  they  can¬ 
not  disobey  Satan  whom  so  many  serve — they 
cannot  quarrel  with  his  servants — they  cannot 
run  the  risk  of  losing  the  wages  they  hope  to 
receive  from  him.  Such  language  openly  ex¬ 
pressed,  or  even  such  thoughts  springing  up 
in  the  mind,  would  startle  the  most  wicked  of 
men:  )et  such  is  the  language  of  the  carnal 
heart,  as  interpreted  by  the  Word  of  God.  A 
wise  enemy  is  not  unwilling  to  have  his  power 
and  resources  undervalued  and  ridiculed  by 
one  whom  he  hopes  to  make  his  prey;  and 
therefore  Satan,  though  he  is  the  prince  of  the 
power  of  the  air — the  head  of  that  legion  of 
spirits  whom  the  Jews  supposed  to  inhabit  the 
air,  and  to  be  more  powerful  than  the  rest — 
though  he  is  repeatedly  called  by  Christ  the 
Prince  of  this  world ,  and  by  an  A  postle,  the  God 
of  it:  not,  indeed,  by  any  other  right  than  that 
of  usurpation,  though  he  is  a  great  spirit,  and 
one  that  actually  is  now  working  in  the  children 
of  disobedience;  that  is,  upon  the  Gentile  idol¬ 
aters  whom  he  makes  to  perform  their  adora¬ 
tions  to  himself:  vet  he  is  well  contented  to 

V 

hear  his  existence  denied  by  enlightened  men, 
and  all  the  accounts  of  his  agency  ridiculed  as 
tales  invented  to  frighten  children.  The  hum¬ 
ble  Christian  sees  sufficient  in  the  scriptures  to 
put  him  upon  his  guard  against  Satan,  and  is 
thankful  that  he  is  w  arned  of  the  existence  of 


ON  THE  STATE  OF  NATURE. 


319 


such  a  foe;  without  which  revelation  he  would  be 
at  a  loss  to  divine  the  origin  of  peculiar  thoughts 
that  unaccountably  rsse  up  in  his  mind.  There, 
is  a  roaring  iion  going  about  seeking  whom  lie 
may  devour;  and  his  name  is  Satan,  our  adver¬ 
sary.  And  those  are  under  his  influences,  who 
least  of  ali  men  suspect  it.  They  are  deceived 
by  him  who  are  so  besotted  by  love  of  the 
world,  or  attachment  to  their  self-righteous  do¬ 
ings,  that  while  they  deny  not  the  Gospel  they 
perceive  not  the  suitableness  and  glory  of  it: 
for  it  is  thus  written,  The  god  of  this  world  hath 
blinded  the  minds  of  them  who  believe  not ,  lest 
the  light  of  the  glorious  gospel  of  Christ ,  who  is 
the  image  of  God ,  should  shine  unto  them* 
They  are  of  the  devil  who  live  in  the  practice 
of  any  known  sin,  or  neglect  of  any  known  duty: 
for,  Ye  are  of  your  father  the  devil;  and  the  lusts 
of  your  father  will  ye  do.t  He  that  committeth 
sin  is  of  the  devil;  he  is  of  the  devil,  or  ac¬ 
cording  to  the  prince  of  the  power  of  the  air — he 
acts  from  the  suggestions  of  Satan,  and  in  con¬ 
formity  to  his  wishes — he  does  that  which 
pleases  the  evil  spirit,  that  which  promotes  his 
plans  and  enlarges  his  kingdom — he  does  what 
is  after  the  example  of  Satan,  which  will  bring 
him  to  dwell  with  the  devil  and  his  angels. 
Are  there  no  such  characters,  think  you,  cur¬ 
rent  in  the  world?  no  such  in  the  present  as¬ 
sembly?  They  may  know  themselves  by  this 
infallible  mark,  that  they  fulfil  the  desires  of 
the  flesh  and  of  the  mind.  By  this  you  see 


*  a  Cor.  iv,  4. 


t  John  viiij44. 


320 


ON  THE  STATE  OF  NATURE. 


that  those  who  please  Satan  are  identified 
with  those  that  please  themselves.  Are  we 
then  always  to  deny  ourselves?  does  virtue 
consist  in  always  acting  contrary  to  our  own 
desires?  No;  it  is  possible  that  duty  and  inclina¬ 
tion  may  coincide:  especially  in  those  who  have 
been  long  in  the  ways  of  God.  But  it  is  evi¬ 
dent  that  the  natural  inclinations  will  always  be 
either  contrary  to  the  law  of  God,  or  exceed 
the  limits  assigned  by  it;  for  the  heart,  where 
those  desires  find  their  origin,  is  totally  deprav¬ 
ed  and  corrupt.  Hence  it  is,  that  to  fulfil  the 
desires  of  the  fleshly  mind  is  sinful.  Thus 
speaks  St.  Paul,  The  carnal  mind ,  that  is,  our 
natural  disposition,  is  enmity  against  God ;  and 
therefore,  to  fulfil  the  desires  of  the  flesh  and 
of  the  mind,  is  an  act  of  enmity  against  God: 
yet  it  is  undeniably  the  practice  of  mankind 
to  please  themselves:  though  they  sometimes 
forego  their  immediate  self-gratifications  for 
the  sake  of  future  advantages,  yet  they  will 
not  by  any  means  renounce  what  they  suppose 
to  be  their  temporal  interests  for  the  sake  of 
God.  They  consider  themselves  as  entirely 
at  liberty  to  follow  their  inclinations  as  far 
as  public  opinions,  or  the  laws  of  the  land, 
or  their  own  unenlightened  consciences  will 
countenance  them,  but  they  know  nothing  of 
acting  from  the  simple  motive  of  pleasing  God. 
Hence,  a  natural  man  will  apply  his  money  to 
such  purposes  of  luxury  or  sin  as  may  seem 
productive  of  most  pleasure  to  himself;  his 
time  shall  be  squandered  away  in  amusements, 


ON  THE  STATE  OF  NATURE. 


321 


or  such  employments  as  are  agreeable  to  him¬ 
self.  The  language  of  their  hearts  is  this, 
Who  is  Lord  over  us?  if  we  choose  to  spend 
what  is  our  own  in  this  or  that  manner,  who  is 
to  take  upon  himself  to  call  ue  to  account  for 
it?  Thus  they  forget  that  God  is  that  being 
alone  in  the  universe  that  must  be  pleased — 
that  his  will  must  be  done  on  earth,  as  it  is  in 
heaven — that  to  consult  our  own  inclinations 
instead  of  his  commands  is  an  act  of  daring  re- 
beliion  against  the  sovereign  of  the  universe, 
and  tnat  all  we  do  for  God  as  a  sort  of  com¬ 
pensation  to  him,  while  our  hearts  are  in  this 
state,  is  rejected  by  him  with  scorn.  Israel  is 
an  empty  vine:  he  bringeth  forth  fruit  unto  him - 
self. 

Let  a  reflection  or  two  on  this  subject  con¬ 
clude  our  discussion  upon  it.  How  dreadful 
is  the  nature  of  sin!  Adam  sinned  but  once; 
yet  that  one  offence  was  an  otfence  against  the 
commands  of  God;  and  God  will  have  us  to 
see  in  the  natural  consequences  of  sin  how  ex¬ 
ceedingly  dreadful  is  its  nature:  for  from  that 
one  offence  has  flowed  that  torrent  of  spiritual, 
temporal,  and  eternal  misery  that  has  deluged 
the  world.  Not  to  mention  that  it  has  filled 
the  body  with  disease,  and  the  soul  with  sor¬ 
row,  let  it  be  recollected  that  it  has  caused 
the  countless  millions  of  his  posterity  to  come 
into  the  world  dead  to  all  the  purposes  of 
their  creation,  and  under  the  curse  and  wrath 
of  Almighty  God!  and  then  in  consequence, 
living  as  migfyt  be  expected,  serving  the  world, 


322 


ON  THE  STATE  OF  NATURE. 


the  devil,  and  the  flesh — given  up  by  Godio  a 
reprobate  mind — -filled  with  unrighteousness ,  covet¬ 
ousness ,  maliciousness — -full  of  envy ,  murder ,  de¬ 
ceit,  malignity — haters  of  God ,  despiteful,  proud: 
yea,  that  this  life  of  sin  belongs  to  all  natural 
men  without  any  exception;  for  even  an  Apos¬ 
tle  includes  himself  in  the  number,  We  our¬ 
selves  also  were  sometimes  foolish,  disobedient, 
deceived,  serving  divers  lusts  and  pleasures,  living 
in  malice  and  envy,  hateful,  and  hating  one  anoth¬ 
er:*  that  nothing  was  found  of  sufficient  effica¬ 
cy  to  deliver  men  from  this  condition  but  the 
blood  and  agony  of  God’s  own  Son;  and  that 
those  who  reject  this,  do,  by  following  the  nat¬ 
ural  course  of  things,  thereby  plunge  them¬ 
selves  into  everlasting  perdition.  O!  who  would 
not  tremble  at  the  commission  of  that,  which  is 
thus  surcharged  with  infinite  mischiefs  and 
woes?  Who  would  not  fear  to  disobey  that 
holv  Lord  God,  who  for  Adam’s  one  offence 
does  in  justice  bring  down  such  awful  marks 
of  his  wrath  on  him  and  his  posterity? 

Since,  however,  his  love  and  mercy  haye 
provided  a  way  of  recovery,  how  important 
that  we  should  both  begin  to  seek  our  salva¬ 
tion,  and  seek  it  in  the  right  way.  Let  us  be¬ 
ware  of  imagining  that  it  is  only  becoming  a 
little  more  strict  in  our  duties:  there  must  be 
a  very  powerful,  and  universal  change  in  the 
heart  and  sentiments,  resembling  a  resurrection 
from  the  dead,  or  else  the  scriptures  aver  a 
vain  exaggeration. 


*  Titus  iii,  3. 


ON  THE  STATE  OF  NATURE. 


323 


Again,  if  you  ever  begin  this  great  work; 
take  those  words  of  the  text  as  a  test  and  cri¬ 
terion  of  your  state,  namely,  the  walking  ac¬ 
cording  to  the  course  of  this  world.  Though 
your  not  walking  in  that  course  will  not  neces¬ 
sarily  prove  your  sincerity,  the  walking  accord¬ 
ing  to  the  course  of  this  world  will  certainly 
evidence  your  insincerity:  for  this  passage 
will  then  identify  you  with  those  who  are 
dead  in  sins — who  are  fulfilling  the  desires  of 
the  flesh  and  the  mind,  and  continue  the  chil¬ 
dren  of  wrath. 

Let  me  then  once  more  warn  you  all  before 
hand,  that  to  be  like  the  generality  of  men  is 
to  be  in  a  state  of  death,  a  state  in  which  ruin 
is  silently  working;  and  that  whenever  the 
time  may  be  that  you  shall  serve  God,  or  in 
whatever  place,  you  will  begin  to  differ  widely 
from  the  people  around  you.  Singularity  is 
unavoidable;  and  if  it  be  a  cross,  it  must  be 
taken  up.  Happy  and  holy  is  he  who  hath 
part  in  this  spiritual  resurrection!  no  more  a 
slave  to  custom  and  public  opinion,  he  begins 
to  act  for  himself  according  to  the  dictates  of 
reason  and  religion,  and  rises  into  the  glori¬ 
ous  liberty  of  the  children  of  God! 


SERMON  XVIII. 


Ephesians  ii,  4 — 7. 

God ,  who  is  rich  in  mercy ,  for  his  great  love 
wherewith  he  loved  us,  even  when  we  were  dead 
in  sins,  hath  quickened  us  together  with  Christ, 
(by  grace  ye  are  saved;')  and  hath  raised  us  up 
together,  in  heavenly  places  in  Christ  Jesus; 
that  in  the  ages  to  come  he  might  shew  the  ex¬ 
ceeding  riches  of  his  grace,  in  his  kindness  to¬ 
ward  us  through  Christ  Jesus. 

In  the  dispensation  of  mercy  which  God  has 
made  for  the  recovery  of  mankind,  it  appears 
according  to  his  revelation  of  it,  that  though 
each  of  the  persons  of  the  blessed  Trinity  has 
been  graciously  pleased  to  undertake  a  distinct 
and  separate  part  in  it,  yet  all  of  them  are 
equally  glorified  by  the  execution  of  the  plan. 
The  love  displayed  in  it  is  the  love  of  each 
person  of  the  Godhead  and  the  success  of  it  in 
the  conversion  of  a  sinner,  redounds  to  the 
everlasting  glory  of  them  all. 


ON  THE  STATE  OP  GRACE. 


325 


Hence,  when  we  behold  the  Father  main¬ 
taining  the  rights  of  the  Deity,  and  the  strict¬ 
ness  of  his  laws,  and  wearing  an  aspect  of 
severe  justice,  we  are  not  to  imagine  that  he 
was  drawn  with  reluctance  to  be  gracious,  or 
that  the  salvation  of  sinners  was  extorted  from 
him;  for  it  was  owing  to  the  great  love  of  the 
Father  that  the  Son  was  given  to  be  the  Savior 
of  the  world:  God  so  loved  the  world  that  he 
gave  his  only-begotten  .Son;  and  God,  who  is  rich 
in  mercy, for  his  great  love  < wherewith  he  loved  us, 
even  when  we  were  dead  in  sins,  hath  quickened 
us  together  with  Christ. 

We  must  endeavor  from  these  words  to 
shew,  first,  the  nature  of  that  salvation  which 
God  works  in  us;  next,  the  original  source  of  it; 
and  lastly,  the  final  end  or  purpose  of  it. 

I.  The  nature  of  that  salvation  which  God 
works  in  us.  Having  on  the  preceding  sabbath 
shewn,  from  the  former  words  of  this  chapter, 
into  what  state  we  had  brought  ourselves,  let 
us  now  see  what  God  has  done  for  us.  Let  us 
not  suppose  that  the  great  salvation  which  is 
wrought  in  the  people  of  God  is  a  name,  or  a 
profession,  an  external  washing;  or  that  it 
consists  in  saying  Lord,  Lord;  or  in  being  free 
from  vice;  or  on  the  other  hand,  in  pronounc¬ 
ing  the  shibboleth  of  a  party;  or  in  having  clear 
views  of  the  way  of  grace,  but  it  is  a  resurrec¬ 
tion  from  the  dead.  You  hath  he  quickened  who 
were  dead  in  trespasses  and  sins.  God ,  when  we 
were  dead  in  sins  hath  quickened  us  together  with 
Christ ,  and  raised  us  up  together.  It  is  the  re- 
28 


326 


ON  THE  STATE  OF  GRACE. 


fore  a  great  and  happy  change!  and  if  it  is  de¬ 
scribed  as  experienced  by  all,  the  description 
of  it  is  addressed  to  all:  for  Avhat  God  hath 
done  for  any,  he  is  willing  to  do  for  all.  The 
change  of  heart,  of  which  we  must  sooner  or 
later  be  the  subjects,  if  we  would  enter  into 
the  kingdom,  is  likened,  we  see,  to  a  rising  of 
the  dead.  Touched  by  the  finger  of  God,  the 
soul  awakes  from  its  sleep,  quits  its  grave  of 
sin  and  death,  and  rises  into  life  and  liberty — 
spiritual  objects  assume  anew  appearance — the 
names  of  eternal  things  sound  differently — and 
a  new  world  seems  unfolding  to  the  view.  The 
God  whom  the  world  forget,  and  whose  judg¬ 
ments  are  far  above  out  of  their  sight,  is  re¬ 
vealed  unto  us;  we  look  up,  and  behold!  for 
the  first  time  we  practically  acknowledge  his 
existence,  by  seeing  that  he  is  one  to  be  feared 
and  loved. 

The  Savior  of  sinners,  whom  the  world 
think  of  no  more  than  if  he  had  never  come 
to  die  for  them,  we  acknowledge  and  embrace 
as  a  friend;  and  his  salvation  is  all  our  hope,  and 
all  our  desire. 

We  are  awakened  to  see  that  heaven  and 
hell  are  no  dream — that  religion,  which  teaches 
how  to  escape  the  one  and  obtain  the  other,  is 
something  to  be  thought  of — that  the  offers  of 
the  Gospel  must  be  seized  with  eagerness;  for 
that  the  world  is  passing  swiftly  away,  time  is 
carrying  us  down  the  stream,  and  an  unknown 
eternity  is  at  hand!  Thus  we  are  quickened 
into  the  reasonable  life  of  seeing  things  as  they 


ON  THE  STATE  OF  GRACE. 


327 


are;  and  not  carried  out  into  wild  fancies  about 
unreal  things.  When  one  born  blind  receives 
his  sight,  the  visible  creation  seems  to  have 
just  started  into  being,  all  is  so  new;  and  yet 
all  things  are  so  as  they  were  from  the  begin¬ 
ning,  the  change  is  in  him:  so  when  the  soul  is 
quickened  into  spiritual  life,  we  see,  and  see 
with  wonder,  a  meaning,  and  force,  and  power 
in  divine  things,  as  if  they  were  all  just  dis¬ 
covered  to  mankind:  whereas  we  cannot  but 
acknowledge  that  the  same  objects  were  pre¬ 
sented  to  us  before.  But  the  fact  is,  that  till 
we  were  quickened  by  God,  we  had  no  sense 
that  could  be  suitably  affected  by  eternal  things. 
They  were  spread  abroad  before  us,  but  we 
looked  at  them,  as  at  a  picture  which  is  looked 
at  a  few  minutes  and  then  forgotten;  they  had 
no  hold  upon  us — made  no  impression — they 
scarcely  appeared  real — and  sometimes  we 
doubted  whether  they  had  any  existence.  But 
we  are  now  quickened  to  feel  those  things  to 
be  true,  which  before  we  only  thought  to 
be  so. 

This  capability  of  being  influenced  by  invisi¬ 
ble  things  is  immediately  followed  by  suitable 
action.  Life  discovers  itself  by  motion  and 
activity;  and  accordingly,  as  soon  as  God  has 
quiokened  the  soul,  and  raised  it  from  the  dead, 
it  begins  to  move  and  act  for  God.  We  were 
very  active  before;  but  then  it  was  in  the  ser¬ 
vice  of  sin  and  Satan.  We  did  nothing  for 
God;  but  now,  raised  up  by  his  mercy,  we  de¬ 
vote  ourselves  entirely  to  him, — we  desire  to 


328 


ON  THE  STATE  OF  GRACE. 


live,  breathe,  speak,  move,  and  act  only  for 
him — our  time,  money,  all  are  given  to  him. 
The  sanctifying  agency  of  God  the  Spirit  with¬ 
in  us,  is  that  which  our  eye  is  daily  fixed  upon 
• — the  extension  of  God’s  kingdom  without  us, 
is  a  constant  and  delightful  subject  of  our 
thoughts  and  prayers — the  expectation  of  the 
day  when  we  shall  be  with  God  is  kept  in 
view.  In  short,  by  this  spiritual  resurrection, 
a  new  turn  is  given  to  our  characters,  our  lives 
and  tempers,  our  hopes  r„nd  fears,  our  favorite 
company  and  subjects  of  conversation,  our  em¬ 
ployment  and  recreations,  the  regulation  of  our 
families  and  education  of  children;  all  shew 
that  the  new  life  into  which  we  are  quickened, 
is  truly  a  resurrection  by  divine  powrer:  because 
it  is  a  life  of  activity  for  God. 

He  hath  quickened  us  together  with  Christ ,  and 
raised  us  up  together.  It  is  through  the  death 
and  resurrection  of  the  blessed  Son  of  God  in 
our  nature  that  there  is  now  a  free  scope  for 
the  exercise  of  the  Father’s  mercy;  so  that 
when  we  are  dead  in  sins,  he  can  consistently 
with  his  attributes  of  justice  and  truth,  raise  us 
from  our  sinful  state:  for  Christ  having  died 
for  our  sins,  and  risen  again  for  our  justification, 
and  thus  having  completed  the  whole  work,  he 
obtained  the  fulness  of  the  Spirit,  who  should 
work  the  mighty  change  in  the  hearts  of  sin¬ 
ners.  And  that  holy  Agent  always  likens  our 
conversion  to  the  death  and  resurrection  of 
Christ,  from  which  it  originates.  Like  as 
Christ  was  raised  up  from  the  dead  by  the  glory 


f)N  THE  STATE  OF  GRACE*  329 

of  the  Father ,  even  so  ive  should  walk  in  newness 
of  life:  for  if'  we  have  been  planted  together  in 
the  likeness  of  his  death ,  ive  shall  be  also  in  the 
likeness  of  his  resurrection,  five  be  dead  with 
Christ ,  we  believe  that  we  shall  also  live  with 
him:  knowing  that  Christ,  being  raised  from  the 
dead,  dieth  no  more;  death  hath  no  more  domin¬ 
ion  over  him  * 

These  expressions  lead  our  minds  to  reflect 
on  another  benefit  we  receive  in  Christ,  refer¬ 
red  to  also  in  the  text,  which  it  were  well  for 
us  if  we  retained  more  steadily  in  view;  that 
is,  the  glorious  resurrection  of  the  body  at  the 
last  day,  as  well  as  the  spiritual  resurrection 
of  the  soul:  for  if  the  Spirit  of  him  that  raised 
up  Jesus  from  the  dead  dwell  in  you,  he  that 
raised  up  Christ from  the  dead  shall  also  quicken 
your  mortal  bodies  by  his  Spirit  that  dwelleth  in 
you. t  It  is  he  that  shall  change  our  vile  body, 
that  it  may  be  fashioned  like  unto  his  glorious 
body.%  I  am  the  resurrection,  and  the  life,  says 
the  Lord:  he  that  believe th  in  me,  though  he 
were  dead,  yet  shall  he  live;  and  whosoever 
liveth  and  believeth  in  me  shall  never  die.  Be- 
lievest  thou  this?§  It  is  a  fearful  question  which 
nature  asks:  What  shall  become  of  me  when 
I  go  hence?  and  what  shall  become  of  this 
bodilv  frame  in  the  final  wreck  of  elements? 
Christ  silences  all  fears:  This  is  the  Father's 
will  which  hath  sent  me,  that  of  all  which  he 
hath  given  me  /  should  lose  nothing;  but  should 

*  Rom.  vi,  4,  5.  8, 9.  t  Rom.  Tiii,  11.  *  Phil.  iii.  21.  §  John  si,  25,26. 

*28 


330 


ON  THE  STATE  OF  GRACE. 


raise  it  up  again  at  the  last  day:*  manifestly 
referring  to  the  body. 

Let  us  prolong  our  views,  and  consider  that 
besides  this  spiritual  and  literal  resurrection 
accomplished  in  the  saints  through  Christ, 
there  is  a  mystical  and  literal  ascension  with 
him  into  heaven.  He  hath  made  us  sit  together 
with  Christ  in  heavenly  places. 

The  soul  of  a  believer  is  already  in  heaven 
by  faith  and  contemplation.  Heavenly-mind- 
edness  is  a  rare  and  precious  grace,  the  privi¬ 
lege  of  all  saints;  but  found  in  its  purity  with 
few.  It  is  to  disregard  the  world,  and  the 
things  of  it — to  be  comparatively  unconcerned 
about  our  lot  in  it,  whether  prosperous  or  ad¬ 
verse — to  look  on  heaven  as  our  home — to 
have  a  taste  for  its  joy^s,  and  sometimes  a  pre¬ 
libation,  or  foretaste  of  them:  in  fine,  to  fulfil 
such  scriptural  directions  as  these,  Lay  up  for 
yourselves  treasures  in  heaven ;  for  where  your 
treasure  is ,  there  will  your  heart  be  also.  Our 
conversation  is  in  heaven ;  from  whence  we  look 
for  the  Savior ,  the  Lord  Jesus  Christ.  If  ye  be 
risen  with  Christ ,  seek  those  things  i chick  are 
above ,  where  Christ  sitteth  on  the  right  hand  of 
God.  Set  your  affection  on  things  above ,  not  on 
things  on  the  earth. 

Happy  is  the  man  who  is  living  in  these  de¬ 
lightful  exercises!  f Calking  in  the  light  even  as 
God  is  in  the  light ;  surely  he  shall  enjoy  fellow¬ 
ship  with  the  Father ,  and  with  his  Son  Jesus 
Christ.  A  holy  calm  shall  be  diffused  over  his 


*  John  vi,  39. 


ON  THE  STATE  OF  GRACE. 


331 


breast,  and  all  heaven  descend  into  his  soul, 
while  he  walks  in  secret  with  God;  through 
Christ,  we  have  access  to  the  Father  by  the 
Spirit.  But  joys  like  these  require  a  diligent 
keeping  of  the  heart,  and  the  Spirit  must  have 
witnessed  with  our  spirits  that  we  are  the 
children  of  God:  yet  if  we  do  not  participate 
them,  it  is  not  in  God,  but  in  us:  for  he  hath 
begotten  us  again  to  a  lively  hope  by  the  resurrec¬ 
tion  of  Jesus  Christ  from  the  dead.  It  is  his  will 
that  we  should  sit  in  heavenly  places  now;  and 
hereafter,  when  our  life  of  faith  on  earth  is 
closed,  it  is  determined  by  our  God  that  the 
portals  of  heaven  shall  be  thrown  open  to  us, 
and  we  shall  enter  and  sit  down  with  Christ. 
Having  washed  our  robes ,  and  made  them  white  in 
the  blood  of  the  Lamb ,  we  shall  be  before  the  throne 
of  God ,  and  serve  him  day  and  night  in  his  holy 
temple.  The  fight  fought,  the  course  finished, 
the  w'ork  wrought,  we  go  to  sit  down  with 
Christ,  and  enjoy  a  perpetual  rest — a  sabbath 
of  heavenly  joys.  Having  followed  him  in  the 
regeneration,  even  the  Lamb  whithersoever  he 
goeth,  it  is  the  corresponding  recompense  of 
grace  that  we  sit  down  with  him  on  his  throne. 
In  heavenly  places  is  a  seat  prepared  for  the 
saints — in  mansions  of  light,  where  the  King 
of  kings  sits  for  ever  enthroned;  and  there  we 
shall  behold  his  glory!  Father ,  I  will  that  they 
also ,  whom  thou  hast  given  me ,  be  with  me  where 
I  am;  that  they  may  behold  my  glory,  which  thou 
hast  given  me. 


332 


ON  THE  STATE  OF  GRACE. 


The  possession  of  so  much  happiness  on 
earth,  and  so  much  glory  in  heaven  presup¬ 
poses  perhaps  a  powerfully  meritorious  claim 
in  ourselves  upon  the  favor  of  God  who  hath 
been  so  bounteous.  How  far  this  surmise  is 
from  being  agreeable  to  truth  will  be  seen 
while  we  investigate  the  original  and  moving 
cause  of  God’s  gracious  proceedings.  He  look¬ 
ed  down  from  heaven  upon  the  children  of  men,  to 
see  if  there  were  any  that  would  understand,  and 
seek  after  God;  hut  they  were  all  gone  astray: 
none  were  doing  good ,  no,  not  one.  He  saw  their 
state  and  pitied  it.  He  saw  them  sunk  in 
the  deepest  abyss  of  misery,  while  themselves 
were  unconscious  of  it,  and  hurrying  with  mad 
precipitance  to  eternal  woes,  while  they  them¬ 
selves  laughed  at  the  ruin  which  was  ripening 
for  them.  His  bowels  of  compassion  were 
moved,  because  he  foresaw  that  they  must  fall 
a  sacrifice  to  his  justice,  unless  some  one  inter¬ 
posed  to  screen  and  rescue  them;  and  none  be¬ 
ing  adequate  to  this  work  but  his  own  Son, 
God,  who  is  rich  in  mercy,  for  his  great  love 
wherewith  he  loved  us,  spared  not  even  him, 
but  gave  him  up  for  us  all. 

In  those  who  were  thus  the  objects  of  his 
compassion  there  was  no  manner  of  cause  ex¬ 
isting  wily  aught  should  be  done  for  them. 
It  is  impossible  to  assign  any  one  circumstance 
in  the  condition  of  man  that  made  him  more 
the  deserving  subject  of  a  Savior’s  dispensa¬ 
tion  than  the  fallen  angels.  There  is  a  total 
absence  of  all  worthiness  and  of  all  extenuating 


ON  THE  STATE  OF  GRACE. 


333 


considerations  in  his  case;  and  on  the  other 
hand,  an  absolute  fitness  between  his  demerit 
and  the  eternal  misery  connected  with  it.  The 
sufferings  of  a  fellow  creature  excite  our  com¬ 
passion,  often  because  they  have  arisen  from 
casualty,  or  have  been  occasioned  by  the  mis¬ 
conduct  of  others;  but  there  is  nothing  resem¬ 
bling  this  in  the  case  of  mankind  before  God. 
They  only  eat  of  the  fruit  of  their  own  way,  and 
are  filled  with  their  own  devices.  There  was  no 
desire  in  man  for  obtaining  mercy,  for  the 
state  of  his  mind  is  thus  expressed,  dead  in 
trespasses  and  sins:  insensible,  ignorant,  and 
unconcerned  whether  God  even  made  a  reve¬ 
lation  of  himself  or  no.  Man  was,  however, 
not  so  inanimate  but  he  could  be  active  in  sin: 
his  life  is  a  life  spent  in  sin.  Was  it  to  be  ex¬ 
pected  that  the  sovereign  of  the  universe 
should  be  favorable  to  persons  who  added  to 
the  guilt  of  inactivity  the  provocation  of  active 
rebellion?  Was  God  obliged  to  it  on  the  score 
of  his  own  happiness  or  glory?  Must  he  not 
for  ever  dwell  embosomed  in  repose,  unchange¬ 
ably  happy  in  his  own  perfections,  whether 
the  universe  of  creatures  continue  as  he  crea¬ 
ted  them,  or  choose  to  destroy  thdir  happiness 
by  sin?  Would  aught  be  substracted  from  his 
glory  if  the  world  had  perished?  or  rather,  if 
it  had  so  happened,  while  the  earth  with  her 
guilty  millions  sank  in  the  flame,  wmuld  not 
the  great  archangels  have  praised  God  and 
said,  Who  shall  not  fear  thee ,  O  Lord ,  and  glo¬ 
rify  thy  name ?  for  thou  only  art  holy.  And 


334  ON  THE  STATE  OF  GRACE, 

could  he  not  call  forth  another  universe  into 
being,  with  the  same  ease  as  he  created  this, 
if  the  mean  and  polluted  earth  had  been  con¬ 
signed  to  its  fate?  Truly  he  could;  then  what 
name  shall  we  give  to  that  attribute  of  our  God 
which  moved  him  to  commiserate  and  save?  It 
is  not  goodness,  but  mercy.  Goodness  may  be 
exercised  towards  the  innocent,  but  mercy  re¬ 
spects  only  the  guilty — goodness  is  conform¬ 
able  to  the  established  laws  of  the  universe, 
and  a  well  known  and  acknowledged  attribute 
of  God;  but  mercy,  mercy  like  this,  is  a  depar¬ 
ture  from  regulated  laws,  in  order  to  produce 
a  phenomenon  of  love — it  is  an  interruption  of 
natural  consequences — it  is  a  reversion  of  the 
current  of  things,  to  bring  forth  to  the  world 
a  miracle;  or  rather,  it  should  be  called  good¬ 
ness  passing  its  usual  limits;  the  excess,  the  ex¬ 
uberance,  the  overflowings  of  love — love  pro¬ 
longed  and  extended  to  a  boundless  infinity 
and  eternity — love  expanded  to  a  breadth,  and 
length,  and  depth,  and  height,  which  leave  us 
unable  to  follow  it! 

It  would  be  desirable  to  illustrate  the  nature 
of  grace  by  adducing  an  instance  of  it  among 
men,  if  such  instances  existed;  but  they  do  not: 
at  least  so  as  to  afford  an  adequate  representa¬ 
tion  of  the  grace  of  God  in  the  recovery  of  the 
world.  If  a  king,  out  of  pure  goodness  of  heart, 
and  not  from  fear,  or  selfish  motives,  should 
give  free  pardon  to  a  traitor  who  had  sought 
his  life,  and  not  only  so,  but  heap  favors  and 
honors  upon  him;  and  in  order  to  this  should 


ON  THE  STATE  OF  GRACE. 


335 


give  one  of  his  own  family  to  be  disgraced  and 
executed  in  his  place,  this  might  perhaps,  sha¬ 
dow  forth  faintly  what  God  has  done  for  us. 
For  herein  is  to  be  seen  the  singularity  of 
God’s  mercy,  that  whereas  peradventure  for 
a  good  man  some  would  even  dare  to  die,  (and 
well  is  this  premised  with  peradventure )  God 
commendeth  his  love  to  us,  in  that ,  while  we 
were  yet  sinners,  Christ  died  for  the  ungodly.  If 
from  the  general  contemplation  of  the  divinepro- 
ceedings  towards  man,  we  descend  to  our  indi¬ 
vidual  experience  of  his  grace  upon  our  hearts, 
all  of  us,  who  have  received  it  in  truth,  unani¬ 
mously  concur  in  this  confession,  It  was  because 
God  is  rich  in  mercy,  that  he  quickened  us  to¬ 
gether  with  Christ:  for  we  may  ask  of  ourselves, 
Did  self,  uncontrolled  from  above,  ever  make 
one  movement  towards  God,  and  not  always 
from  him?  Even  when  the  shades  of  darkness 
began  to  disperse,  and  God,  by  means  of  our 
consciences,  had  a  hold  upon  our  fears,  were 
we  not  still  strongly  reluctant  to  our  duty? 
Why  are  we  saved  and  others  left  to  perish? 
Why  are  we  distinguished  from  relatives  similar 
to  us  in  disposition — from  the  world,  equal  to  us 
in  goodness — from  the  spirits  in  prison,  inferior 
to  us,  many  of  them,  in  guilt?  Shall  we  basely 
arrogate  the  praise  that  does  not  belong  to  us? 
Shall  we  take  the  glory  from  God  and  give  it 
to  ourselves?  No,  no;  JYot  unto  us,  O  Lord , 
not  unto  us,  but  unto  thy  name  give  glory,  for  thy 
mercy  and  for  thy  truth's  sake*  Speak  not  in 


*  PS.  CXT,  1. 


336  ON  THE  STATE  OP  -GRACE. 

thine  heart ,  saying ,  for  my  righteousness  the  Lord 
hath  brought  me  in  to  possess  this  land ;  not  for 
thy  righteousness,  or  for  the  uprightness  of  thine 
heart,  dost  thou  go  to  possess  the  land*  JVho 
maleeth  thee  to  differ  from  another ?  and  what 
hast,  thou  that  thou  didst  not  receive You  will 
not  fail  to  acknowledge,  brethren  in  Christ, 
that  it  is  all  of  God.  Only  through  the  tender 
mercy  of  our  God  the  day-spring  from  on  high 
hath  visited  us.  And  observe  how  the  rapid 
parenthesis  of  the  Apostle  in  the  text  is  inter¬ 
posed  to  confirm  what  is  asserted  in  the  begin¬ 
ning  of  the  sentence,  as  if  it  were  not  sufficient 
to  have  said,  that  God  who  is  riqh  in  mercy, 
for  his  great  love  wherewith  he  loved  us,  even 
when  we  were  dead  in  sins,  hath  quickened  us 
together  with  Christ,  he  suddenly  suspends  his 
words  and  adds,  by  grace  ye  are  saved.  W  hat- 
ever  else  I  am  about  to  say,  remember  this, 
that  by  grace  ye  are  saved.  If  you  hear  the 
way  of  salvation  enlarged  upon,  remember  it 
comes  to  this,  by  grace  are  ye  saved.  If  pre¬ 
cepts  are  inculcated,  or  dangers  laid  open,  or 
rewards  promised,  or  trials  experienced,  let 
not  this  be  forgotten,  that  by  grace  ye  are  saved 
- — that  though  we  be  holy,  even  as  the  Apos¬ 
tles,  we  must  join  them  in  saying,  We  believe 
that  through  the  grace  of  our  Lord  Jesus  Christ 
we  must  be  saved,  even  as  thcy,\  the  Gentiles;  that 
we  must  he  justified  freely  by  his  grace ,  through 
the  redemption  which  is  in  Christ  Jesus;§  that 
being  justified  by  his  grace ,  we  shall  be  made 
heirs,  according  to  the  hope  of  eternal  life. 

*  Dent,  ix,  5 5  6;  1 1  Cor.  iv, 7.  J  Acts  xt, 7;  §  Rom.  in ,  24. 


©M  THE  STATE  OF  GRACE. 


337 


If  there  are  any  who  withhold  their  consent 
to  this,  they  should  beware  of  defeating  ac¬ 
cording  to  their  ability  the  tinal  end  which  \re 
said  God  proposed  in  the  work  of  salvation, 
which  is  his  own  glory.  He  hath  raised  us 
up  together,  and  made  us  sit  together  in  heav¬ 
enly  places,  that  in  the  ages  to  come  he  might 
shew  the  exceeding  riches  of  his  grace  in  his  kind¬ 
ness  towards  us  through  Christ  Jesus. 

If  the  kindness  of  God  towards  us  is  design¬ 
ed  to  display,  as  it  is  with  peculiar  glory,  the 
exceeding  riches  of  the  grace  of  an  unfathom¬ 
able  Deity  through  all  the  ages  to  come,  even 
through  all  the  ages  of  eternity,  there  must  be 
something  I  should  suppose,  either  inexplicably 
grand  in  the  work  of  God  itself,  or  something 
inconceivably  desperate  in  the  slate  of  man, 
the  subject  of  it,  so  as  far  to  exceed  the  grasp 
of  a  created  mind.  God  hath  quickened  us, 
says  St.  Paul:  that  is,  you  Ephesians  (who 
were  iniquitous  even  to  a  proverb,  indeed  like 
the  heathen  now,  as  bad  as  they  could  possibly 
be)  and  me  a  Jew,  of  irreproachable  character 
(both  equally  needed  conversion  we  see)  he 
hath  converted  us  both,  that  in  after  ages  he 
might  show  to  the  world,  first  by  my  example, 
that  there  is  not  a  heart  so  hardened  in  pride 
and  self-righteousness  that  the  riches  of  God’s 
grace  cannot  pardon  and  humble  it.  Hear  his 
own  confession,  This  is  a  faithful  saying ,  and 
worthy  of  all  acceptation ,  that  Christ  Jesus  came 
into  the  world  to  save  sinners;  of  whom  I  am  the 
chief  Howheitfor  this  cause  1  obtained  mercy , 
29 


333 


ON  THE  STATE  OF  GRACE. 


that  in  me  first  Jesus  Christ  might  shew  forth  all 
long  suffering,  for  a  pattern  to  them  which  should 
hereafter  believe  on  him  to  everlasting  life .*  And 
you,  wicked  Ephesians,  hath  he  converted, 
and  committed  the  account  of  it  to  writing,  and 
left  it  upon  record,  and  handed  it  down  to  pos¬ 
terity  that  sinners  in  all  after  ages  may  see ,  and 
Jcnow ,  and  consider ,  and  understand  together , 
that  the  hand  of  the  Lord  hath  done  this ,  and  the 
Holy  One  of  Israel  hath  created  it.  He  wills 
that  sinners  of  the  deepest  stain  should  be  told 
of  it,  and  be  encouraged  to  hope  and  pray  for 
conversion  and  forgiveness:  therefore  there  is 
not  a  creature  living,  not  even  the  long-for¬ 
saken  and  degraded  heathen,  for  whom  there 
is  not  in  the  heart  of  God  an  inexhaustible 
depth  of  riches,  of  kindness,  and  love.  O!  who 
is  a  God  like  unto  thee ,  that  pardoneth  iniquity, 
and  passeth  by  the  transgression  of  the  remnant 
of  his  heritage? t  Let  this  be  our  song;  let 
the  Lord  see  that  w7e  sinners  in  these  latter 
ages  have,  according  to  his  intention,  seen  the 
exceeding  riches  of  his  grace,  and  do  ardently 
long  to  praise  him.  Thou ,  O  Lord ,  art  a  God 
full  of  compassion ,  and  gracious;  long-suffering , 
and  plenteous  in  mercy  and  truth.%  Let  us  stand 
with  Moses  and  listen,  while  the  Lord  descends 
in  the  cloud  and  proclaims  his  name:  The  Lord, 
the  Lord  God ,  merciful  and  gracious ,  long-suffer¬ 
ing  and  abundant  in  goodness  and  truth,  keeping 
mercy  for  thousands,  forgiving  iniquity,  and 
transgression  and  sin. 

Cj 


*  1  Thn.  i,  15, 16. 


t  Micalivii,  18. 


i  Ps.  Ixxsvi,  15. 


OPT  THE  STATE  OF  GRACE.  339 

It  will  be  the  burden  of  our  song  in  another 
world;  for  in  the  aa;es  which  are  to  come, 
when  time  shall  be  no  longer,  God  has  design¬ 
ed  to  shew  the  exceeding  riches  of  his  grace. 
The  place  which  is  reserved  for  us  in  heaven 
might  have  been  filled  with  new  orders  of 
angels,  but  God  has  willed  that  the  vault  of 
heaven  should  resound  with  the  Hallelujahs  of 
redeemed  souls:  souls  once  lost,  but  now  found 
— once  dead,  but  now  quickened — perishing, 
but  now  saved!  He  has  shewn  to  the  universe 
examples  of  his  goodness  in  all  his  other  pro¬ 
ceedings:  his  works  of  providence  and  crea¬ 
tion;  but  now  to  delight  the  minds  of  his 
angels,  and  unfold  more  of  his  perfections,  he 
will  open  to  them  more  of  the  mysteries  of  his 
boundless  love,  by  letting  them  see  how  the 
power  of  his  mercy  and  love,  operating  by  his 
Son  Christ,  can  elevate  souls  from  the  dregs 
of  sin,  the  abyss  of  guilt  to  be  equal  to  the 
angels — how  it  can  make  them  worthy,  in  the 
worthiness  of  Jesus,  and  meet,  by  the  in-dwell¬ 
ing  of  the  Spirit,  to  partake  the  inheritance  of 
angels:  nay,  even  to  sit  down  with  the  Son  of 
God  on  his  throne. 

This  display  of  love  will  be  the  theme  of 
endless  contemplation,  and  endless  praise;  and 
the  angels,  who  never  stained  their  robes,  and 
sinners,  who  have  washed  them  white  in  the 
blood  of  the  Lamb,  shall  with  one  heart,  and 
one  song  of  admiration  and  gratitude,  join  in 
casting  their  crowns  before  the  throne,  and 
saying,  “Worthy  is  the  Lamb;  Salvation  to 


340  ON  THE  STATE  OF  GRACE. 

Him  that  sitteth  upon  the  throne,  and  to  the 
Lamb,  for  ever  and  ever!” 

Amidst  all  our  joys,  one  might  almost  think 
that  one  of  the  first  reflections  vve  shall  make 
©n  our  arrival  there,  will  be,  what  degrading, 
thoughts  have  we  hitherto  entertained  of  this 
God  of  love!  Let  this  be  a  concluding  reflec¬ 
tion,  subjoined  to  what  we  have  been  saying, 
What  a  low,  mean,  disgraceful  opinion  do  we 
habitually  maintain  of  the  blessed  God!  We 
have  been  hearing  what  God  hath  done  for  us, 
in  quickening  and  raising  us  with  Christ  to 
hope  and  holiness,  to  faith  and  enjoyment,  and 
that,  in  the  most  honorable  and  safe  manner, 
in  Christ;  that  when  there  was  no  call  for 
all  this  from  any  thing  in  ourselves,  he  found 
a  sufficient  motive  in  his  own  divine  tender¬ 
ness  and  love;  that  he  has  determined  our 
salvation  shall  be  so  purely  of  grace,  and  so 
full  of  glory,  that  men  and  angels  shall  be 
wrapt  in  everlasting  astonishment  at  love  so 
great!  We  have  tried  to  say  something  on 
these  things,  but  as  men  uninspired  must  ever 
do,  we  spoil  what  we  touch  of  God  and  his 
love:  yet  still  under  all  the  disadvantages  in 
which  it  comes  to  us,  is  it  not  unaccount¬ 
able  that  the  love  of  God  should  excite  so 
little  corresponding  love  in  our  hearts?  How 
cold  are  we  at  this  moment!  but  yet  at 
other  times,  how  proud  and  indifferent! 

Brethren,  if  it  be  unbelief  that  checks  the 
flow  of  affection,  strive  by  all  means  against 
it — be  not  slothful  but  giving  all  diligence ,  to 


6N  THE!  STATE  OF  GRACE. 


341 


the  full  assurance  of  hope  unto  the  end.  From 
this  and  other  subjects,  gather  comfort  and 
confidence.  If  there  be  the  least  spiritual 
life  in  you,  it  came  not  thither  by  accident, 
but  by  the  love  wherewith  he  loved  you — 
for  his  great  love  ‘wherewith  he  loved  you. 

If  the  pure  minds  of  the  saints  need  to 
be  thus  stirred  up  by  way  of  remembrance, 
what  shall  be  said  to  the  unthinking  part 
of  the  world  who,  because  they  hear  of  a 
just  and  holy  God,  think  of  him  with  sus¬ 
picion  and  dislike?  G  righteous  Father!  said 
Christ,  the  world  hath  not  known  thee.  He  that 
came  from  the  Father  and  was  in  the  world, 
seems  in  the  close  of  his  farewell  prayer  to 
have  summed  up  his  reflections  on  mankind  in 
these  words,  “O  righteous  Father,  the  world 
hath  not  known  thee;”  did  they  but  know  thee, 
they  could  not  but  love  thee.  All  then  that 
is  asked  of  you  is  this,  Learn  to  think  rightly 
of  God:  vour  views  of  all  things  will  then  be 
rectified:  you  will  acquaint  yourselves  with 
him  and  be  at  peace. 


*29 


SERMON  XIX. 


Matthew  xxviii,  18 — 20. 


,  ind  Jesus  came  and  spake  unto  them ,  sayings 
All  power  is  given  unto  me  in  heaven  and  in 
earth.  Go  ye ,  therefore ,  and  teach  all  nations , 
baptizing  them  in  the  name  of  the  Father ,  and 
of  the  Son ,  and  of  the  Holy  Ghost:  teaching 
them  to  observe  all  things  whatsoever  I  have 
commanded  you:  and ,  /o,  I  am  with  you  alway, 
even  unto  the  end  of  the  world. 


It  is  a  favorite  maxim  with  the  world,  that 
provided  we  be  punctual  in  fulfilling  the  moral 
duties  of  life,  it  is  a  matter  of  comparative  in¬ 
difference  what  doctrines  we  believe.  Some 
hold  that  the  more  mysterious  articles  of  faith, 
such  for  instance,  as  the  Trinity,  are  purely 
speculative.  Others  indeed  there  are,  laying 
claim  to  the  name  of  Christ,  who  take  upon 
themselves  to  deny  them  absolutely,  and  assert 

W  v  ' 

openly  that  they  may  be  received  or  rejected 
at  pleasure.  Notions,  so  contrary  to  reason. 


on  Christ’s  grand  commission. 


343 


they  say,  are  no  where  to  be  found  in  Scripture; 
they  are  only  parts  of  a  visionary  system  raised 
by  the  superstition  of  the  dark  ages;  but  of 
these  we  take  no  notice  at  present;  to  heretical 
errors  of  this  sort  we  reserve  our  reply  for  a 
future  part  of  our  subject;  for  the  present  we 
rather  wish  to  notice  those  persons  who  will 
not  undertake  indeed  to  disprove  the  doctrine 
of  the  Trinity,  yet  think  it  of  no  importance 
whether  it  be  believed;  and  while  they  will  not 
undertake  to  decide  whether  it  be  true  or  false, 
they  imagine,  that  even  on  supposition  of  its 
truth,  it  need  not  be  insisted  on  as  absolutely 
necessary  to  be  believed:  that  is,  in  other 
words,  they  hope,  that  if  God  should  really  ap¬ 
pear  at  the  last  day  subsisting  in  more  persons 
than  one,  the  mistaken  Unitarian  shall  yet  find 
a  gracious  introduction  to  each  of  those  two 
other  sacred  persons,  whose  worship  he  scoff¬ 
ed  at,  and  whose  existence  he  denied.  Let  the 
impossibility  of  such  a  supposition  be  one  argu¬ 
ment  for  proving,  that  if  the  doctrine  of  the 
Trinity  be  true,  it  is  not  an  indifferent  matter 
whether  we  believe  it.  Let  us  judge  of  this 
matter  in  a  parallel  instance. 

Persons  from  a  mistaken  charity  would  fain 
have  us  persuaded  that  Socinianism  and  Athe¬ 
ism  are  venial  errors;  but  we  have  the  same 
reason  for  believing  that  paganism  and  idolatry 
are  excusable.  The  same  argument  for  proving 
that  the  worship  of  many  gods  is  hateful  to  Je¬ 
hovah,  will  also  prove  that  the  worship  of  God 
in  one  person  is  equally  so:  and  that  if  the 


344 


on  Christ’s  grand  commission 


former  is  idolatry,  the  latter  is  atheism.  How¬ 
ever,  we  know  how  the  Scripture  decides  on 
the  subject  of  idolatry,  notwithstanding  the 
palliations  advanced  by  enlightened  moderns. 
Looking  round  to  observe  the  different  religions 
that  prevail  in  the  world,  we  see  each  worship¬ 
per  performing  his  adorations  in  his  own  way: 
one  offering  his  sacrifice  to  Jehovah,  another 
to  the  statue  of  Jupiter — one  prostrating  him¬ 
self  to  the  sun,  and  another  to  the  devil.  Now 
the  reflections  the  man  of  reason  makes  are, 
“All  these  men  are  in  reality  worshipping  the 
same  true  God;  they  do  not  indeed,  exactly 
discern  the  proper  object  of  their  worship,  but 
this  is  for  want  of  a  better  information;  so  far 
as  they  are  sincere,  they  are  all  adoring  the 
same  supreme  being,  whether  they  call  him 
Jehovah,  Jove ,  or  Lord.” 

Thus  far  reason:  but  what  says  the  Scrip¬ 
ture?  That  to  mistake  the  person  whom  we 
worship  is  a  fatal  mistake — that  idolatry  is  not 
a  venial  error,  but  a  cursed  abomination  which 
involves  the  subjects  of  it  in  everlasting  perdi¬ 
tion.  Cursed  be  all  they  that  worship  graven 
images.  In  this  instance  you  see  reason  and 
Scripture  are  at  variance.  Now  may  we  thus 
argue  from  what  we  have  said,  If  there  be  one 
true  God,  then  wre  see  that  the  idolater,  who 
does  not  worship  him  as  such,  perishes  for  not 
doing  it.  Now  I  ask,  if  there  be  three  persons 
in  the  Godhead,  each  claiming  divine  worship, 
why  shall  not  the  Unitarian,  for  the  same  rea¬ 
son  perish  under  Atheism?  Why  shall  he  not 


TO  THE  APOSTLES. 


345 


perish  for  only  worshipping  one  person  in  the 
Trinity  when  he  ought  to  have  worshipped 
three?  He  may  not,  peradventure,  see  the  doc¬ 
trine  in  Scripture,  but  so  many  do  not  see  the 
Gospel  itself  to  be  true;  but  what  then,  are 
they  excused  for  not  believing  it?  Hear!  He 
that  bclievcth  not  shall  be  damned.  These  all 
perish;  not  because  they  had  a  defect  in  their 
understandings,  or  their  reasoning  powers,  but 
because  of  their  proud  hearts;  they  would  not 
submit  their  reason  to  the  word  of  God,  though 
convinced  of  the  divinity  of  it. 

Remember  that  we  are  not  now  proving  the 
doctrine  in  question,  but  only  we  beseech  you 
to  remember  that  if  the  doctrine  of  the  Trinity 
be  true,  it  is  at  the  peril  of  our  souls  if  we  dis¬ 
believe  it.  One  of  the  direct  evidences  of  this 
doctrine  is  found  in  a  part  of  our  text,  and  this 
we  shall  notice  in  its  proper  place. 

The  ’words  we  first  read  to  you  are  the  fare- 

•/ 

well  charge  of  Christ  to  his  disciples,  before 
he  ascended  into  heaven.  We  shall  consider 
first,  Christ's  command  to  them;  and  secondly, 
their  encouragement  to  obey  it, 

I.  Christ’s  command:  Go  ye,  and  teach  all 
nations ,  baptizing  them  in  the  name  of  the  Fa - 
-  ther,  and  of  the  Son,  and  of  the  Holy  Ghost: 
teaching  them  to  observe  all  things  whatsoever  1 
have  commanded  you. 

Formerly,  during  his  life  time,  while  his 
•work  was  yet  confined,  his  commission  to  the 
twelve  was  couched  in  this  form:  Go  not  into 
the  way  of  the  Gentiles,  and  into  any  city  of  the 


346 


on  Christ’s  grand  commission 


Samaritans  enter  ye  not;  but  go  rather  to  the 
lost  sheep  of  the  house  of  Israel .*  But  Jesus  had 
now  died,  not  for  that  nation  only,  but  that 
also,  he  should  gather  in  one  the  children  of 
God  that  were  scattered  abroad:  now  there¬ 
fore,  the  glorious  hour  was  arrived  in  the 
counsels  of  God — the  middle  wall  of  partition, 
between  Jew  and  Gentile,  was  broken  down — 
they  who  were  afar  off,  were  to  be  made  nigh  by 
the  blood  of  Christ — peace  was  to  be  preach¬ 
ed  to  them  that  were  afar  off,  as  well  as  to 
them  that  were  nigh — that  through  him,  both 
might  have  access  by  one  Spirit  unto  the  Fa¬ 
ther;  when  Christ  was  to  be  given  as  a  cove¬ 
nant  to  the  people,  to  be  God’s  salvation  to  the 
ends  of  the  earth.  Now  was  the  dawn  of  the 
Gospel  day  when  the  Gentiles  were  to  be  made 
fellow-heirs,  and  of  the  same  body,  and  parta¬ 
kers  of  his  promise  in  Christ  by  the  Gospel. 
Now  must  the  promises  be  fulfilled  which  de¬ 
clared,  that  Christ  should  see  of  the  travail  of 
his  soul  and  be  satisfied;  therefore  he  had  poured 
out  his  soul  unto  death.  Now  instead  of  the 
thorn  must  come  up  the  fir-tree,  and  instead  of 
the  briar  must  come  up  the  myrtle-tree;  and 
the  time  must  begin  when  the  knowledge  of  the 
Lord  shall  cover  the  earth ,  as  waters  cover  the 
sea. 

Go  ye  and  teach  all  nations ,  was  the  word. 
He  does  not  specify  the  particulars  of  what 
they  were  to  teach,  but  blessed  was  the  mes¬ 
sage  which  they  had  to  deliver.  It  was  our 


*  Matt,  x,  5, 6. 


TO  THE  APOSTLES. 


347 


Lord’s  manner  to  be  reserved  on  those  topics 
which  reflected  honor  on  himself:  even  on 
the  subject  of  his  precious  death,  he  never 
enlarged  much:  little  more  than  that  he  should 
give  his  life  a  ransom  for  many.  Greater  love 
than  this  hath  no  man  than  that  a  man  lay  down 
his  life  for  his  friends.  Instead  of  descanting 
at  length  on  the  particular  subjects  on  which 
they  were  to  preach,  he  rather  chose  to  leave 
it  to  their  own  feelings;  and  they  no  doubt,  as 
sinners  saved  by  grace,  would  not  wTait  to  be 
informed  on  what  theme  they  were  to  dwell, 
nor  were  slow  to  deliver  their  message.  They 
were  to  tarry  at  Jerusalem  indeed  for  the  pro¬ 
mise  of  the  Father,  the  gift  of  tongues  from 
the  Spint;  but  they  would  not,  like  Jonah,  flee 
from  the  presence  of  the  Lord,  when  they  had 
received  his  message,  nor  like  Moses  say,  I 
am  not  eloquent  but  slow  of  speech ,  and  of  a  slow 
tongue:  for  who  could  fail  to  be  eloquent  on 
a  subject  so  sweet,  on  a  theme  so  divine!  No; 
they  would  say,  having  tasted  that  the  Lord 
is  gracious,  we  have  to  preach  among  the  Gen¬ 
tiles  the  unsearchable  riches  of  Christ.  Does 
he  command  us  to  go  and  teach  all  nations? 
We  will  go  and  teach  them  that  faithful  say¬ 
ing ,  and  worthy  of  all  acceptation ,  that  Christ 
Jesus  came  into  the  world  to  save  sinners;  that 
God  so  loved  the  world  that  he  gave  his  only-be¬ 
gotten  Son,  that  lohosocver  believeth  in  him 
should  not  perish,  but  have  everlasting  life;  that 
the  Son  of  man  came  to  seek  and  to  save  that 
which  ivas  lost;  and  that  all  might  come  unto 


348 


on  christ*'s  grand  commission 


him  to  have  life,  being  justified  freely  by  his 
grace  through  faith  in  Christ  Jesus.  Go  ye 
and  teach  all  nations.  Let  the  great  trum¬ 
pet  be  blown,  that  many  may  come  who  were 
ready  to  perish. 

Teach  all  nations.  “Let  all  the  nations 
know,  to  earth’s  remotest  bounds,  the  year  of 
Jubilee  is  come:”  that  now  the  price  of  re¬ 
demption  is  paid  down,  the  ransomed  sinners 
may  return  home.  The  command  was  obey¬ 
ed:  as  the  angel  flew  through  the  midst  of 
heaven,  having  the  everlasting  Gospel  to 
preach,  (and  well  he  might  fly  upon  such  an 
errand,)  so  each  of  these  honored  servants  of 
the  Lord  winged  his  way  through  the  earth, 
one  in  one  direction  and  another  in  another, 
proclaiming  wherever  they  went  the  Gospel 
of  the  Grace  of  God.  Parthians,  and  Medes, 
and  Elamites,  and  dwellers  in  Mesopotamia, 
Cretes  and  Arabians,  heard  them  speak  in 
their  own  tongues  the  wonderful  works  of  God. 
Happy  is  it  for  us,  that  the  stream  of  life  thus 
opened  by  Christ,  and  permitted  by  him  to 
have  free  course  through  the  earth,  has  flow¬ 
ed  even  to  the  shores  of  India. 

B1  ess  the  Lord  Jesus  Christ,  all  ye  his  saints, 
that  he  ever  gave  this  commission  to  his  disci¬ 
ples,  and  gave  them  grace  to  obey  it.  Here 
we  are  actual  and  living  monuments  of  the 
power  of  the  Gospel;  we  have  drunk  of  the 
tide  of  love  contained  in  it,  and  find  it  to  be  in¬ 
deed  the  Gospel  of  our  salvation.  Had  not 
the  feet  of  him  that  brought  good  tidings  ap- 


TO  THE  ATOSTLES. 


349 


peared  on  the  mountains  of  our  island,  publish¬ 
ing  salvation  and  peace,  we  bad  perhaps  at 
this  moment,  been  viewing  with  savage  delight 
a  dying  fellow-creature  bleeding  beneath  the 
knife  of  the  murderous  Druid;  whereas,  be¬ 
hold  us  enclosed  within  the  mansions  ot  our 
God!  On  this  spot  where  perhaps,-  nothing 
once  was  heard  but  the  howling  of  the  wolf, 
and  the  groans  of  men  more  miserable  than 
they;  behold  walls,  sacred  to  Jehovah  which 
ring  with  the  choral  symphonies  of  heaven- 
born  saints. 

Let  us  take  the  next  thing  in  our  text  and 
observe  the  form  of  initiation,  with  which  the 
Apostles  were  to  admit  converts  into  the 
Christian  communion.  Go  ye ,  and  teach  all 
nations ,  baptizing  them  in  the  name  of  the 
Father ,  and  of  the  Son ,  and  of  the  Holy  Ghost. 
It  is  a  delusion  not  unknown  in  the  present 
day,  that  some  pretend  to  abrogate  all  forms 
as  inconsistent  with  the  spiritual  nature  of 
Christianity,  and  accordingly  the  two  sacra¬ 
ments,  Baptism  and  the  Lord’s  Supper,  are  dis¬ 
missed  from  their  ritual.  But  here  you  see 
baptism  is  no  invention  of  priests — no  cere¬ 
mony  of  human  institution,  but  derived  from 
an  authority  which  none  can  dispute. 

We  do  not  say  that  it  is  any  more  than  an 
outward  and  visible  sign  of  an  inward  and 
spiritual  grace;  but  none  who  has  any  regard 
to  Christ  would  dare  to  think  slightly  of  an 
ordinance  so  expressly  enjoined  by  him.  The 
form  of  baptism  is  in  the  name  of  the  Father, 
30 


obO  on  Christ’s  grand  commission 

and  of  the  Son,  and  of  the  Holy  Ghost,  where 
you  observe  three  distinct  persons.  Now 
whatever  be  the  exact  import  of  this  form, 
this  is  certain,  that  the  Father  and  the  Son  and 
the  Holy  Ghost  are  equally  interested  in  it. 
According  to  some,  it  means,  let  your  authority 
for  baptizing  and  introducing  to  Christ’s  church 
be  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost.  Others,  explaining  it 
as  it  is  in  the  original,  say  that  baptizing  into 
the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost,  means  that  the  baptized 
persons  are  thereby  dedicated  to  Father,  Son, 
and  Holy  Ghost.  Whichever  of  these  senses 
is  the  right  one,  or  if  there  be  any  other  sense 
more  properly  to  be  affixed  to  the  words,  it 
amounts  to  the  same  thing,  the  Father,  Son, 
and  Holy  Ghost  are  equally  and  similarly  the 
objects.  If  the  minister’s  commission  to  bap¬ 
tize,  be  the  authority  of  the  Father,  it  is  also 
the  authority  of  the  Son,  and  the  authority  of 
the  Holy  Ghost.  If  the  person  is  dedicated  to 
the  Father  as  God,  he  is  also  dedicated  to  the 
Son  as  God,  and  to  the  Holy  Ghost  as  God. 
How  the  Son  and  Holy  Ghost  should  have 
precisely  the  same  right  to  every  creature  as 
the  Father,  and  yet  not  be  equal  to  him,  is 
impossible  to  describe  without  blasphemy.  If 
the  three  persons  are  not  equal,  why  is  there 
no  inequality  pointed  out  in  the  text?  God 
hates  idolatry,  and  we  are  prone  to  it;  yet 
here  is  a  text  directly  tending  to  mislead  us  in¬ 
to  it,  if  the  three  persons  are  not  equal.  Yet 


TO  THE  APOSTLES. 


351 


these  three  are  one:  for  we  are  baptized,  not 
into  the  names ,  but  into  the  name;  these  three 
persons  have  but  one  name.  /  am  Jehovah , 
saiththe  Holy  One,  that  is  my  name. 

The  concluding  part  of  our  Lord’s  charge  is 
for  the  regulating  and  government  of  his  Church 
in  all  ages.  Before,  we  had  a  form,  here  then 
is  discipline.  Teaching  them  to  observe  whatso¬ 
ever  I  command  you.  A  church  without  disci¬ 
pline  is  in  a  state  of  no  great  purity;  it  has  de¬ 
parted  from  the  ancient  institutions  of  our 
Lord;  and  it  is  an  unfavorable  symptom  of  the 
present  times,  that  the  spirit  of  insubordination 
so  pervades  all  species  of  characters,  religious 
and  irreligious,  that  Christian  churches  are  in¬ 
fected  with  it.  The  ministerial  reproof  in 
private,  though  administered  with  the  utmost 
humility  and  lenity,  is  received  with  surprise, 
and  often  rejected  with  disdain.  But  when 
the  Savior  commanded  his  disciples  to  teach 
men  all  things  whatsoever  he  taught  them,  did 
not  his  commission  extend  to  private  admoni¬ 
tion?  W  as  not  its  design  that  they  should  ex¬ 
hort  and  rebuke  with  authority  received  from 
the  Lord  Jesus  Christ?  Was  not  Timothy 

commanded  to  rebuke  with  all  authoritv? 

*/ 

Teach  them  to  observe  whatsoever  I  have  com - 
manded  you.  Observe  this,  brethren,  what¬ 
ever  Christ  commanded  his  disciples  at  first, 
that  does  he  enjoin  to  you.  When  we  come 
to  the  people  of  the  world  who  call  themselves 
Christians,  and  remind  them  of  some  self-de¬ 
nying  precepts  of  the  Gospel  not  to  be  found 


352 


on  Christ’s  grand  commission 


in  their  lives — when  we  ask  them,  “Do  you 
know  that  according  to  Christ,  Except  a  man 
be  born  again,  he  cannot  see  the  kingdom  of  God? 
Their  reply  in  general  is,  that  was  only  meant 
for  the  heathens  of  those  times;  and  it  is  a 
convenient  artifice  to  which  they  have  often 
recourse,  in  order  to  shift  the  burden  of  dif¬ 
ferent  duties  and  the  necessity  of  an  inward 
change  from  themselves.  But  here  we  learn 

O  # 

that  all  that  was  delivered  to  the  disciples  is 
extended  to  us.  He  unfolded  the  will  of  God 
to  a  chosen  few  that  they  might  go  abroad 
and  explain  it  to  the  rest  of  us.  What  ye  hear 
in  the  car ,  that  preach  ye  upon  the  house¬ 
tops.  Have  ye  heard  from  me  that  ye  are  to 
be  no  more  of  the  world,  than  /  am  of  the 
world ?  then  go  and  tell  them  likewise  that  the 
friendship  of  the  world  is  enmity  with  God. 
Have  I  told  you  that  ye  are  to  confess  me  be¬ 
fore  men,  go  and  tell  them  to  come  out  from 
among  the  world  and  be  separate,  and  go  forth 
without  the  camp  bearing  my  reproach.  Have 
I  said,  ye  must  be  born  again  of  the  Spirit; 
let  them  know,  that  if  any  mcm  be  in  Christ, 
he  is  a  new  creature.  Have  I  commanded  you 
to  watch;  let  them  be  warned,  that  what  l  say 
unto  you  I  say  unto  all,  watch!  Whatsoever  I 
have  commanded  you,  teach  them  to  observe. 
Think,  brethren,  if  the  Lord  Jesus  had  defer¬ 
red  the  time  of  his  coming  to  the  present, 
would  not  he  speak  in  the  same  manner  to  the 
present  generation  as  to  those  of  old?  Would 
he  alter  his  tone?  would  he  lower  his  stand- 


To  The  apostles. 


353 


ard?  would  he  countenance  the  present  world¬ 
liness,  and  the  dissipation  of  this  city?  would 
not  he  hear  testimony  against  all  ranks  of 
people?  would  not  he  cry  aloud  Except  ye  re¬ 
pent  ye  shall  all  perish ?  What  would  your 
conduct  be  as  a  church,  if  he  himself  were  pre¬ 
sent  teaching  and  commanding  you?  What 
would  be  your  heavenly  mindedness,  strictness 
and  punctuality  in  duty,  and  carefulness  to  tread 
wherever  you  observe  the  footsteps  of  your 
Lord?  Such  precisely  ought  to  be  your  state 
now,  for  nothing  did  he  give  his  disciples,  which 
can  be  applied  to  you,  that  was  not  intended 
for  you. 

Thus  we  have  set  before  you  the  particulars 
of  our  Lord’s  charge  to  the  Apostles;  let  us 
now  see,  in  the  second  place,  what  encourage¬ 
ment  he  offered  them  for  the  fulfilment  of  it. 

II.  He  might  have  concluded  that  they 
needed  no  encouragement.  He  might  have 
said  to  one  of  them,  Now  Peter,  much  has 
been  forgiven  thee;  therefore,  if  thou  lovest 
much  thou  wilt  not  hesitate  to  feed  my  sheep. 
Simon ,  son  of  Jonas ,  lovest  thou  me?  He  saith 
unto  him ,  yea,  Lord;  thou  knowest  that  1  love 
thee.  He  saith  unto  him ,  Feed  my  sheep.  But 
not  leaving  it  to  their  gratitude,  he  encourages 
them  in  a  two-fold  manner;  by  the  declaration 
of  his  power,  and  the  promise  of  his  presence. 
All  power  is  given  unto  me  in  heaven  and  in 
earth .  To  Christ  in  his  divine  character  no 
power  could  be  given,  because  all  power  is 
necessarily  his,  and  has  been  so  from  eternity; 
*30 


!J54 


on  Christ’s  grand  commission 


but  in  consequence  of  his  undertaking  to  be¬ 
come  the  servant  ofthe  Father  for  oursalvation, 
a  conciliating  language  is  used  concerning  him. 
He  speaks  of  himself  as  inferior  to  the  Father, 
and  the  glory  to  which  he  ascended,  as  the 
reward  of  his  labors.  Thus  St.  Paul  speaks  in 
Philippians  chap,  ii,  that  Christ  took  upon  him 
the  form  of  a  servant ,  and  became  obedient  unto 
death ,  even  the  death  of  the  cross.  Wherefore 
God  also  hath  highly  exalted  him ,  and  given  him 
a  name  which  is  above  every  name,  that  at  the 
name  of  Jesus  every  knee  should  bow;  and  that 
every  tongue  should  confess  that  Jesus  Christ  is 
Lord,  to  the  glory  of  God  the  Father. 

Now  when  Christ  thus  spoke  of  that  power 
which  was  given  him  as  mediator,  this  was  a 
stronger  ground  of  encouragement  than  a  mere 
declaration  of  divine  power:  for  this  signified, 
that  as  mediator  and  capable  of  receiving  any 
thing;  he  was  the  head  and  representative  of 
his  Church;  and  had  received  this  power  ex¬ 
pressly  for  his  Church.  As  he  had  died  to 
purchase  a  Church  to  himself,  so  he  had  pow¬ 
er  given  him  to  order  the  whole  system  of 
things  for  the  benefit  of  that  Church.  So  that 
the  revolutions  of  empires  are  only  some  ofthe 
inferior  movements  of  the  system  whereby 
Christ  is  graciously  working  in  providence  the 
redemption  of  his  elect. 

How  animating  must  this  assurance  have 
been  to  the  Apostles!  How  cheerfully  might 
they  go  forth  to  teach  all  nations,  when  they 
knew  that  the  Lord  whom  they  served  was 


TO  THE  APOSTLES. 


355 


Lord  of  all  the  sons  of  men!  According  to  Dan- 
id’s  prophecy  there  was  given  dominion,  and 
glory,  and  a  kingdom,  that  all  people,  nations, 
and  languages  should  serve  him. 

How  suitable  was  our  Lord’s  mandate!  All 
power  is  given  unto  me;  therefore,  go,  penetrate 
the  recesses  of  the  wilderness,  and  teach  your 
degraded  fellow-creatures.  Behold,  I  give  you 
power  to  tread  on  serpents  and  scorpions.  Fear 
not  to  enter  the  crowded  cities  of  men,  and 
preach  the  kingdom  of  God.  They  shall  bring 
you  before  kings  and  rulers  for  my  sake;  but 
fear  not;  I  will  give  you  a  mouth,  and  wis¬ 
dom,  which  all  your  adversaries  shall  not  be 
able  to  gainsay  nor  resist.  1  send  you  as  sheep 
among  ivolves;  but  fear  not  the  power  of  earth 
and  hell,  for  all  things  are  delivered  into  my  hand. 
You  shall  be  troubled  on  every  side,  yet  not  dis¬ 
tressed ;  perplexed,  but  not  in  despair;  persecuted , 
but  not  forsaken ;  cast  down,  but  not  destroyed. 
And  has  not  Christ  in  all  ages,  with  a  strong 
hand  and  a  stretched-out  arm  fought  for  his 
Church,  and  brought  it  hitherto?  How  has  he 
actually  interfered  for  the  deliverance  of  his 
servants!  Why  need  we  mention  Peter,  whom 
an  angel,  sent  from  the  Lord,  liberated  when 
bound  to  two  soldiers;  or  Paul,  who  was 
delivered  from  the  persecuting  malice  of  those 
Jews  who  bound  themselves  by  a  great  oath 
to  kill  him?  You  yourselves,  if  you  belong  to 
Christ,  will  recollect  numberless  instances  in 
which  the  Lord  Jesus  has  interposed  for  your 
deliverance  from  strong  temptations  of  Satafi, 


356  on  Christ’s  grand  commission 


and  the  opposition  of  enemies:  instances  which 
prove  that  all  things  are  delivered  into  his 
hands;  that  he  whom  you  serve  is  one  who  is 
mighty  to  save. 

The  other  ground  of  encouragement  is  in 
the  remaining  words  of  the  text:  Lo!  I  am  with 
you  always,  even  unto  the  end  of  the  world.  This 
expression,  to  the  end  of  the  world ,  shews  that 
Christ  was  addressing  not  them  only,  but  all 
who  should  hereafter  believe  on  him  through 
their  word.  Though  you  are  divided  into  sects 
and  parties,  says  Christ,  I  am  with  you  all.  I 
love  you,  though  you  have  too  little  love  one 
towards  another.  God  signified  his  presence 
with  his  Church  of  old  by  various  external  em¬ 
blems;  such  as  the  pillar  of  cloud  and  fire,  the 
Sheehinah,  the  mercy-seat,  &c.  These  visible 
representations  are,  of  course,  removed  from 
the  Christian  Church  according  to  its  more 
spiritual  institutions,  but  the  name  of  the  city  is 
still  Jehovah  Shammoh:  the  Lord  is  there. 
Though  Christ  left  us  for  awhile  to  carry  on 
our  salvation  for  us  in  heaven,  yet  he  might 
say  with  St.  Paul,  Though  I  am  absent  in  body, 
yet  am  I  present  with  you  in  spirit.  He  walks 
in  the  midst  of  his  seven  golden  candlesticks. 
He  holds  the  stars  in  his  right  hand,  and  as 
easily  as  any  one  can  lift  up  his  hand  to  his 
eyes,  and  turn  it  in  any  direction  so  as  to  see  all 
that  is  in  it,  so  can  the  Lord  examine  and  weigh 
the  spirits  of  men.  Therefore  let  all  the 
churches  know,  and  let  all  of  this  church  know, 


TO  THE  APOSTLES. 


357 


that  Christ  is  he  that  searcheththe  hearts,  and 
trieth  the  reins  of  the  children  of  men. 

But  he  is  with  us  likewise  for  good;  fear  not, 
for  I  am  with  thee.  How  marvellously  did  he 
shew  himself  in  visible  glory  to  Stephen,  wait¬ 
ing  to  receive  the  soul  of  the  holy  martyr! 
Whenever  Paul  was  in  any  great  strait,  imme¬ 
diately  Christ  was  at  hand.  Fear  not  Paul : 
Jor  thou  must  bear  my  name  to  the  Gentiles; 
or,  1  have  much  people  in  this  city;  or,  J\ly  grace 
is  sufficient  for  thee.  You  will  observe  that 
Christ  is  a  friend  indeed;  for  when  all  others 
flee  from  us,  he  is  then  nearest  to  us.  Thus 
St.  Paul  says,  that  when  he  came  before  Nero 
all  men  forsook  him;  but,  adds  he,  the  Lord 
stood  with  me,  and  strengthened  me;  and  so  we 
may  generally  say,  in  the  words  of  the  Psalm¬ 
ist,//*  the  multitude  of  my  thoughts  within  me  thy 
comforts  delight  my  soul.  His  comforts  are  at 
hand  when  most  they  are  needed:  Lo!  I  am 
with  you  always.  Earthly  friends,  like  summer- 
flies,  flit  round  us  in  the  sun-shine  of  prosperity, 
but  who  will  be  found  to  cheer  our  spirits  in 
the  cloudy  and  dark  day  but  the  Lord  Jesus 
Christ!  1  am  with  you  always;  not  only  in  health 
and  prosperity  to  guard  you  from  attachment  to 
this  world,  but  I  am  with  you  when  you  strug¬ 
gle  with  adversity,  poverty,  sickness,  persecu¬ 
tion,  temptations,  trials  of  every  kind.  I  am 
with  you  in  life  to  guard  you  from  danger;  I 
am  with  you  in  death  to  give  you  the  victory. 
Now  what  an  encouragement  must  this  he  to 
the  trembling  disciples!  They  might  be  bold  to 


358  on  Christ’s  grand  commission 


speak  the  word  without  fear,  and  to  endure 
all  things  for  the  word  of  God  and  testimony 
of  Jesus,  if  he  that  has  all  power  in  his  hands 
had  promised  to  exert  all  that  power  for  their 
protection. 

Let  us  now  conclude  with  two  or  three  re¬ 
flections.  There  has  been  of  late  years  in  the 
religious  world  a  great  diffusion  of  public  spirit; 
I  mean,  a  desire  of  imparting  the  blessings  of 
the  gospel  to  other  nations.  This  idea  is  rather 
beyond  the  comprehension  of  the  people  of  the 
■world;  they  think  it  is  enthusiasm  pursuing  its 
object.  Christianity  indeed  is  good,  but  they 
would  rather  leave  it  to  spread  by  the  gradual 
increase  of  civilization.  But  let  none  of  these 
reflections  deter  us  from  assisting,  according  to 
our  capacity,  in  the  work  of  evangelizing  the 
world  while  Christ’s  command  is  so  clear,  and 
his  promise  so  strong.  Though  many  difficul¬ 
ties  oppose  the  spread  of  the  gospel,  yet  these 
words  encourage  us  to  hope  that  it  shall  be 
universally  known — that  the  gates  of  hell  shall 
never  prevail  against  the  Church — that  the 
seed,  small  as  a  mustard  seed,  shall  become  a 
great  tree — that  the  ship,  though  tossed  with 
tempests  and  weathering  many  a  storm,  shall 
be  guided  by  its  pilot  safely  into  port — that  the 
spiritual  building,  though  apparently  hindered 
in  its  progress,  shall  rise  at  last  glorious  from 
the  ruins  of  the  world. 

Let  us  next  reflect,  How  insignificant  are  all 
the  concerns  of  this  world  in  the  sight  of  Christ! 
and  they  ought  to  be  so  to  us. 


TO  THE  APOSTLES. 


359 


He  says,  Go  ye  into  all  nations  and  preach. 
But  they  might  say,  have  not  we  families  to 
provide  for,  and  friends  to  consult?  Must  not 
Peter  any  more  cast  his  nets  for  a  livelihood, 
or  Matthew  set  at  the  receipt  of  custom?  The 
fact  is,  that  Christ  considered  their  ease  and 
comfort  in  this  world  as  a  mere  trifle;  and  de¬ 
signs  to  teach  you  thereby  that  to  embrace  the 
gospel  and  obey  it  is  your  great  business.  He 
says  to  them,  Go  through  the  world,  while 
your  short  life  lasts,  and  prepare  men  for  that 
eternal  world  which  is  close  upon  them.  One 
thing  is  needful,  and  that  is,  not  the  business 
of  this  world,  but  of  the  next.  This  world  is 
a  mere  nothing,  except  as  in  reference  to  eter¬ 
nity.  ft  is  only  a  pageant  passing-by — a  rivu¬ 
let  trickling  into  the  boundless  ocean — a  school 
to  educate  us  for  an  eternal  existence — a  hos¬ 
pital  in  which  we  are  to  recover  from  disease. 
May  God  teach  my  unconverted  hearers  this 
truth,  that  they  may  so  number  their  days  that 
they  may  apply  their  hearts  unto  wisdom. 
They  dream  of  lasting  enjoyments  on  this  side 
the  grave,  and  of  happiness  beyond  it;  but  let 
them  collect  the  true  state  of  their  case  from 
the  text.  You  neither  observe  all  things  what¬ 
soever  Christ  hath  commanded,  as  the  text 
speaks,  nor  is  it  your  intention  so  ,to  do;  you 
would  think  it  a  very  miserable  state  of  restric¬ 
tions  to  be  obliged  to  it;  you  are  therefore  not 
of  his  Church.  If  your  are  not  of  his  Church, 
all  this  power  in  his  hands  is  not  for  you,  but 
against  you.  That  arm  that  grasps  the  thun- 


360 


on  Christ's  grand  commission. 


derbolt,  and  wields  all  the  powers  of  the  uni¬ 
verse,  will  come  down  with  dreadful  weight  on 
your  heads,  except  you  repent.  He  holds  the 
keys  of  death  and  hell:  one  to  open  the  gate 
through  which  the  soul  passes  from  the  body; 
the  other,  to  open  that  gate  that  transmits  the 
soul  into  hell.  He  holds  these  keys,  and  to¬ 
night  or  to-morrow  he  may  open  them  for  you! 
Now  therefore  turn  to  him  as  a  Savior  through 
the  influences  of  the  Spirit;  so  will  you  be  ad¬ 
ded  to  his  Church,  interested  in  his  promises, 
and  enjoy  with  the  rest  of  his  saints  a  happy 
eternity. 


SERMON  NX. 


Galatians  vi,  10. 

As  we  have  therefore  opportunity ,  let  us  do  good 
unto  all  men ,  especially  unto  them  who  are  of 
the  household  of  faith. 

It  is  somewhat  discouraging  to  observe,  how 
many  of  our  best  efforts  for  the  benefit  of  man¬ 
kind  prove  ineffectual.  Money  is  given  away 
in  alms,  and  the  object  of  our  charity  is  after¬ 
wards  found  to  have  been  not  a  proper  one; 
institutions  are  set  on  foot  for  the  instruc¬ 
tion  of  the  poor,  many  of  whom  use  their 
knowledge  to  a  mischievous  purpose;  meas¬ 
ures  are  taken  for  the  propagation  of  the  Gos¬ 
pel:  yet  many  of  the  schemes  come  to  nothing. 

What  then!  Are  we  to  sit  still,  and  not  act, 
till  we  are  sure  of  all  the  success  we  wish  for? 
Let  us  look  at  the  husbandman.  He  scatters 
the  seed:  seme  falls  by  the  way-side,  and  the 
birds  eat  it — some  where  there  is  not  earth 
enough,  and  when  it  grows  up,  it  is  scorched, 
and  withers — some  falls  amongst  thorns, 
31 


362 


ON  CHRISTIAN  INDIA. 


which  spring  up  and  choke  it:  apart  only  falls 
into  good  ground;  and  of  that  part,  it  is  but  a 
small  quantity  that  brings  forth  a  hundred  fold: 
yet  in  the  hope  of  a  harvest  of  some  kind  he 
works  on.  So  let  us  work,  acting  to  the  best 
of  our  judgment,  and  putting  forth  our  strength, 
because,  whatever  be  the  success  of  our  plans 
in  this  world,  we  shall  not  lose  our  reward  in 
the  next. 

It  is  upon  the  certainty  of  a  future  reward, 
that  St.  Paul  grounds  the  exhortation  of  the 
text:  In  due  season  we  shall  reap ,  if  we  faint  not; 
therefore,  as  ive  have  opportunity ,  let  us  do  good 
unto  all  men. 

This  is  the  duty  which  we  must  first 
inculcate;  next  in  order,  though  not  in  impor¬ 
tance,  is  the  duty  of  paying  particular  attention 
to  the  household  of  faith. 

I.  Of  the  duty  of  doing  good  unto  all  men, 
we  have  heard  a  great  deal  more  than  enough 
of  late  years,  under  the  name  of  philanthropy, 
or  universal  benevolence.  There  is  certainly 
something  imposing  in  the  idea  of  an  ardent 
charity,  which,  disdaining  the  narrow  limits  of 
personal  relation,  is  impatient  to  have  its  ener¬ 
gies  felt  at  the  extremities  of  the  system.  But 
the  misfortune  is,  that  it  is  but  an  idea,  the 
nature  of  things  presenting  an  insurmountable 
barrier  to  its  ever  being  realized  in  practice. 
For  the  world  is  evidently  so  constituted,  that 
we  cannot  act  upon  things  remote,  except 
through  the  medium  of  that  which  is  near;  in¬ 
deed,  it  js  impossible  to  conceive,  how  any  being 


ON  CHRISTIAN  INDIA. 


363 


of  limited  powers  can  act  immediately  upon 
any  thing  but  that  which  is  contiguous  to  it. 
Our  experience  at  least  is  entirely  against  the 
probability  of  the  existence  of  such  a  power; 
every  thing  that  we  see  being  a  system,  each 
part  of  which  can  act  only  upon  its  neighbor. 
In  the  human  frame,  in  the  body  politic,  in  the 
material  ivorld,  effects  are  for  the  most  part 
produced  by  a  process;  an  impulse  is  given  to 
one  part,  which  is  communicated  to  the  rest  in 
succession,  and  then  comes  out  the  result.  And 
though  this  mode  of  operation  appears  tedious 
to  those  who  cannot  keep  more  than  one  end 
in  view  at  the  same  moment,  it  is  wisely  ap¬ 
pointed  by  God;  for  in  this  way  all  the  parts 
of  his  vast  system  come  into  use  in  their  turn, 
and  nothing  is  so  insignificant  as  that  it  may  be 
dispensed  with. 

Such,  then,  being  the  constitution  of  things, 
it  is  trifling  to  talk  about  doing  good  to  all  men, 
if  the  nearer  relations  in  which  we  stand  to 
others  are  overlooked;  and  if  such  be  ail  that 
is  meant  by  philanthropy,  it  is  worse  than  bigo¬ 
try.  The  bigot  does  do  good  in  his  little  circle; 
but  the  philanthropist  by  attempting  too  much 
does  nothing. 

From  these  observations  it  will  be  seen  how 
properly  the  Apostle  has  qualified  the  precept 
of  universal  beneficence.  As  we  have  opportu¬ 
nity  let  us  do  good  unto  all  men.  With  equal 
accuracy  is  the  great  Christian  precept  express¬ 
ed,  “Love  thy  neighbor  as  thyself;”  since  it  di¬ 
rects  to  that  which  is  really  practicable  in  the 


364 


ON  CHRISTIAN  INDIA. 


theory  of  universal  benevolence,  and  to  no 
more.  For  ivho  is  our  neighbor?  every  one 
that  comes  within  the  sphere  of  our  action,  our 
observation,  our  knowledge.  All  beyond  are  as 
though  they  were  not.  If  there  be  any  tiling 
of  which  we  form  no  idea,  we  cannot  be  affect¬ 
ed  with  love  or  hatred  to  it. 

It  may  be  here  allowed  us  to  remark,  that 
human  systems  of  morality,  constructed  on  a 
plan  apparently  more  large  and  liberal  than 
that  of  the  Gospel,  deserve  very  little  atten¬ 
tion:  for  what  is  really  to  the  purpose  in  them 
was  found  in  the  Gospel  long  before.  All  the 
rest  is  m  >st  probably  crude,  imposed  only  upon 
inexperience,  and  is  so  far  from  arguing  any 
superiority  of  mind,  that  the  love  of  such  theo¬ 
ries  rather  proves  a  mediocrity  of  intellectual 
power. 

For  all  extremes,  while  they  have  a  grandeur 
which  captivates,  are  simple;  on  which  account 
minds  of  a  narrow  span  comprehend  them 
easily.  Hence  it  is  that  the  young  and  weak 
are  pleased  with  romances,  where  the  coinci¬ 
dences  are  exact,  and  the  events  extravagant. 
Hence  also  arise  many  of  those  struggles  in 
states  which  keep  the  world  in  perpetual  agi¬ 
tation.  For  the  commonalty,  who  will  neither 
reason  themselves,  nor  profit  by  the  experience 
of  others,  are  ever  hurrying  to  extremes.  Dis¬ 
satisfied  with  monarchical  government,  they 
rush  at  once  to  anarchy.  Weary  of  this,  they 
go  all  the  way  back  again  to  slavery.  Thus 
weak  man  is  like  the  restless  ocean,  which  is 


ON  CHRISTIAN  INDIA. 


365 


but  for  a  moment  at  its  proper  level,  or  like 
the  tremulous  needle,  which  requires  time  and 
a  steady  hand,  before  it  lies  true.  The  same 
species  of  imbecility  is  apparent  in  all  our  in¬ 
tercourse  with  each  other.  Disliking  one  or 
two  parts  of  a  person’s  character,  we  condemn 
him  altogether;  for  the  sake  of  as  many  good 
qualities,  we  bestow  upon  him  unqualified  praise. 

To  avoid  extremes  is  the  part  of  wisdom.  A 
child  can  lay  his  hand  on  the  ends  of  things, 
but  to  find  the  middle  requires  reasoning. 
The  wise  will  check  the  precipitation  of  the 
foolish;  will  except  against  sweeping  changes; 
and  considering  that  nothing  on  earth  is  so  bad, 
but  there  is  some  good  in  it,  and  nothing  human 
so  good,  but  it  has  something  bad  in  it,  will 
perceive,  that  to  destroy  a  whole  system,  be¬ 
cause  some  parts  are  out  of  order,  is  the  way 
to  leave  us  no  good  at  all;  and  that  to  construct 
new  ones  without  noticing  the  possibilities  of 
things,  and  the  state  of  imperfection  in  which 
we  are,  is  only  to  waste  time,  and  make  room 
for  disappointment. 

Happy  are  we  in  the  possession  of  that  Book 
of  Wisdom  which  marks  its  superiority  to  the 
flimsy  productions  of  visionaries,  by  adapting 
itself  to  the  circumstances  of  real  life,  and 
pointing  out  a  certain  and  intelligible  method 
of  attaining  perfection. 

Let  that  precept  of  it,  which  though  it  some¬ 
what  resembles  the  inapplicable  rule  of  the¬ 
orists,  differs  widely  from  it  in  reality,  be  now 
attended  to. 

*3J 


ON  CHRISTIAN  INDIA. 


Do  good  unto  all  men.  Let  your  charity  be¬ 
gin  at  home,  but  do  not  let  it  end  there.  Do 
good  to  your  family  and  connexions,  and  if  you 
please  to  your  party;  but  after  that  look  a- 
broad.  Look  at  the  universal  Church,  and, 
forgetting  its  divisions,  be  a  catholic  Christian 
— look  at  your  country,  and  be  a  patriot — look 
at  the  nations  of  the  earth,  and  be  a  philan¬ 
thropist. 

Against  the  possibility  of  assisting  any  but 
their  friends,  some  will  plead  their  penury. 
The  stream  of  their  bounty  is  too  scantily  sup¬ 
plied  to  flow  beyond  the  limits  of  their  own 
ground.  Be  it  so.  May  it  refresh  and  fertilize 
all  within!  God  neither  requires  impossibilities, 
nor  loves  disorder.  On  the  contrary, he  would 
have  us  adhere  to  his  own  arrangements;  and, 
if  we  cannot  do  all  that  we  would,  is  satisfied  if 
we  do  all  that  we  can. 

To  those  who  really  have  no  opportunity,  we 
do  not  speak;  to  the  rest  we  do.  Your  wealth 
is  itself  an  opportunity;  and  unless,  from  the 
desire  of  aggrandizing  your  families,  you  prefer 
to  let  it  accumulate  at  home,  you  have  it  in 
your  power  to  bless  many  around  you:  you 
may  contribute  to  the  support  of  hospitals, 
schools,  and  other  benevolent  institutions  here 
or  at  home,  making  the  selection  in  favor 
of  those  which  promise  to  be  most  extensively 
useful. 

But  it  may  be  right  to  suggest  to  all,  that  as 
the  happiness  of  man  is  more  connected  with 
the  state  of  his  mind  than  his  body,  you  may, 


ON  CHRISTIAN  INDIA. 


367 


by  seasonable  advice  and  consolation,  do  infi¬ 
nitely  more  to  make  him  happy,  than  by  im¬ 
proving  his  temporal  circumstances.  Hence 
those,  to  whom  age  and  experience  have  given 
wisdom,  should  notice  the  young  and  unprotect¬ 
ed,  especially  those,  who  on  their  first  arrival 
in  this  country,  find  themselves  without  a  guide. 
Pe  rsons  who  have  many  dependents,  or  whose 
influence  over  others  is  extensive,  and  those 
who  live  in  the  neighborhood  of  large  bodies 
of  men,  or  are  in  the  way  of  meeting  with  a 
variety  of  persons,  and  those  who  have  know¬ 
ledge  of  different  languages,  or  might  easily  ac¬ 
quire  them,  should  remember  that  they  per¬ 
form  an  acceptable  service  to  God  and  man,  if 
they  make  use  of  their  opportunities  by  com¬ 
municating  religious  knowledge.  Let  them 
know  that  he  that  converteth  a  sinner  from  the 
error  of  his  way,  shall  save  a  soul  from  death, 
and  shall  hide  a  multitude  of  sins.  They  that 
be  wise  shall  shine  as  the  brightness  of  the  firm - 
ament;  and  they  that  turn  many  to  righteousness, 
as  the  stars  for  ever  and  ever. 

Animated  by  the  promise  of  these  high  re¬ 
wards,  let  us  be  “instant  in  season  and  out  of 
season”  with  benevolent  assiduity,  watching  for 
opportunities  of  doing  good,  and  exercising  our 
minds  in  considering,  in  what  way  our  means 
may  be  employed  with  the  best  effect.  The 
intelligent  Christian  will  perceive  the  advan¬ 
tage  which  accrues  from  the  combination  of 
strength,  and  gladly  embrace  the  opportunity 


368 


ON  CHRISTIAN  INDIA. 


of  acting  in  conjunction  with  others.  For  the 
power  of  associated  bodies  is  incalculably  great¬ 
er  than  the  aggregate  of  the  powers  of  the 
component  parts,  because  wisdom  and  strength 
are  brought  together  in  them. 

On  this  ground  we  recommend  your  becom¬ 
ing  members  of  some  of  the  various  associations 
for^  benevolent  purposes,  by  which  the  com¬ 
mencement  of  the  nineteenth  century  is  distin¬ 
guished.  Amongst  these  the  British  and  Foreign 
Bible  Society  undoubtedly  holds  the  most  dis¬ 
tinguished  place,  whether  we  consider  the  sim¬ 
plicity  of  the  means  it  uses,  or  the  grandeur  of 
its  object. 

The  reasons  which  exist  for  such  a  Society, 
the  specific  object  which  it  embraces,  and  the 
'  principles  by  which  its  operations  are  directed, 
will  be  best  explained  by  their  own  advertise¬ 
ment:  “The  reasons  which  call  for  such  an 
institution,  chiefly  refer  to  the  prevalence  of 
ignorance,  superstition,  and  idolatry,  over  so 
large  a  portion  of  the  world;  the  limited  na¬ 
ture  of  the  respectable  Societies  now  in  exist¬ 
ence,  and  their  acknowledged  insufficiency  to 
supply  the  demand  for  Bibles  in  the  united 
kingdom  and  foreign  countries;  and  the  recent 
attempts,  which  have  been  made  on  the  part 
of  infidelity,  to  discredit  the  evidence,  vilify  the 
character,  and  destroy  the  influence  of  Chris¬ 
tianity.  The  exclusive  object  of  this  Society 
is  to  diffuse  the  knowledge  of  the  Holy  Scrip¬ 
tures  by  circulating  them  in  the  different  lan¬ 
guages  throughout  Great  Britain  and  Ireland, 


ON  CHRISTIAN  INDIA. 


369 


and  also,  according  to  the  extent  of  its  funds,  by 
promoting  the  printing  of  them  in  foreign  lan¬ 
guages,  and  the  distribution  of  them  in  foreign 
countries.” 

“The  principles,  upon  which  this  undertaking 
will  be  conducted,  are  as  comprehensive  as 
the  nature  of  the  object  suggests  that  they 
should  be.  Jn  the  execution  of  the  plan,  it  is 
proposed  to  embrace  the  common  support  of 
Christians  at  large,  and  to  invite  the  concur¬ 
rence  of  persons  of  every  description,  who  pro¬ 
fess  to  regard  the  Scripture  as  the  proper 
standard  of  faith.” 

In  this  statement,  there  are  two  things  to 
which  it  will  be  proper  to  call  your  attention; 
the  first  is,  that  the  exclusive  object  of  the 
Society  is  to  promote  the  circulation  of  the 
Scriptures:  they  neither  disperse  religious 
tracts,  nor  are  connected  with  any  Missionary 
Society:  their  only  wish  is  to  put  the  sacred 
text  within  the  reach  of  every  human  being. 

You  may  be  assured,  that  they  will  not  de¬ 
part  from  this  rule,  because  the  very  existence 
of  the  Society  depends  upon  their  adherence 
to  it.  The  certainty  that  nothing  will  be  given 
but  the  Bible,  and  that  without  note  or  com¬ 
ment,  is  the  only  principle,  upon  which  Chris¬ 
tians  of  all  denominations  will  unite  in  it,  or 
could  do  so  legitimately. 

You  will  observe,  secondly,  that  they  profess 
to  begin  with  their  native  country,  and  to  pro¬ 
ceed ,  as  their  funds  shall  admit,  to  the  distribu¬ 
tion  of  the  Scriptures  in  foreign  lands. 


370 


ON  CHRISTIAN  INDIA. 


The  friends  of  the  Bible  Society  in  India, 
acting  upon  the  same  principle,  have  endeav¬ 
ored  to  ascertain  the  order  of  the  respective 
claims  of  the  various  classes  of  persons  in  India, 
claims  arising  from  their  relation  to  us,  or  their 
own  wants. 

The  European  regiments  now  in  the  coun¬ 
try,  having  been  already  supplied  with  the 
English  Scriptures,  it  became  a  duty  to  con¬ 
sider  to  whom  next  they  should  direct  their 
attention. 

This  point  was  soon  determined,  and  they 
feel  no  doubt,  that  the  British  public  in  India 
will  entirely  agree  with  them,  in  considering 
the  state  of  the  native  Christians,  as  requiring 
immediate  attention. 

Their  present  object  being  of  considerable 
magnitude,  they  feel  themselves  justified  in  re¬ 
questing  assistance;  and,  from  a  view  of  its 
obvious  propriety,  they  have  no  hesitation  in 
believing,  that  their  countrymen  will  cordially 
co-operate  with  them  in  the  execution  of  their 
plan. 

Let  me  be  allowed  to  exhort  you  to  this 
good  work,  while  I  prosecute  my  subject. 

II.  We  are  commanded  to  do  good  unto  all 
men,  but  especially  to  them  who  are  of  the 
household  of  faith. 

We  should  indeed  be  always  superior  to 
those  petty  prejudices  and  partialities,  which 
confine  and  cramp  the  energies  of  many,  and 
imitate  the  grace  of  Him,  who  causeth  his  sun 


ON  CHRISTIAN  INDIA. 


371 


to  rise  on  the  evil  and  on  the  good,  and  sendeth 
rain  on  the  just  and  on  the  unjust. 

But  we  shall  also  be  following  the  method 
of  his  grace  by  doing  good,  more  especially  to 
the  household  of  faith.  The  Lord  is  good  to  all, 
and.  his  tender  mercies  are  over  all  his  works; 
but  The  Lord  loveth  the  gates  of  Zion  more  than 
all  the  dwellings  of  Jacob.  And  so  ought  we. 
The  household  of  faith  should  be  our  peculiar 
care.  The  consideration  of  this  duty  we  pro¬ 
posed  to  make  the  second  part  of  our  subject. 

The  household  of  faith  means,  all  those  who 
believe  in  our  Lord  Jesus  Christ  and  are  bap¬ 
tized  in  his  name.  All  these  are  one,  united  to 
one  another  in  him,  as  the  Lord  hath  said,  / 
in  them  and  thou  in  me,  that  they  may  be  made 
perfect  in  one.  In  this  their  united  capacity, 
they  are  often  compared  to  a  body,  of  which 
Christ  is  the  head;  sometimes  to  a  building, 
of  which  he  is  the  foundation:  but  here  to  a 
family,  of  which  God  is  the  Father. 

The  last  representation  was  the  most  ap¬ 
propriate  in  this  place,  for,  because  we  are 
naturally  disposed  to  benefit  our  own  families, 
it  wTas  proper  to  remind  us  that  all  believers  in 
Christ  are  a  part  of  the  same  family  as  our¬ 
selves.  The  account  which  we  have  of  this 
family  in  the  word  of  God  is,  that  they  were 
once  strangers  and  foreigners ,  but  are  now 
become  the  children  of  God  by  faith  in  Christ 
Jesus.  They  receive  the  spirit  of  adoption ,  and 
are  led  by  him,  and  being  children  they  are  heirs , 
heirs  of  God  and  joint-heirs  with  Christ . 


372 


ON  CHRISTIAN  INDIA. 


The  individuals  which  compose  the  family, 
are  connected  with  one  another  by  bonds  more 
indissoluble  far  than  the  tie  of  consanguinity. 
In  earthly  families  the  father  dies,  and  the 
children  separate,  and  they  are  seldom  cor¬ 
dially  united,  though  they  live  together.  They 
neither  form  one  body,  nor  are  animated  by 
one  spirit,  nor  pursue  the  same  ends,  nor  cor¬ 
respond  in  taste  and  inclination,  nor  serve  the 
same  master;  but  choosing  each  a  different 
profession,  they  leave  their  home  as  fast  as 
opportunities  are  afforded  them,  and  at  last 
seem  almost  to  forget  that  they  ever  lived 
under  the  same  roof.  Not  so  the  family  of 
faith.  There  there  is  one  body  and  one  spirit , 
as  they  are  called  also  in  one  hope  of  their  calling , 
one  Lord ,  one  faith ,  one  baptism ,  one  God  and 
Father  of  all ,  ivho  is  above  all ,  and  through  a//, 
and  in  them  all.  Bound  thus  together  by  eve¬ 
ry  tie,  are  we  not  affectionately  exclaiming 
with  the  Psalmist,  Peace  be  within  thy  walls , 
and  prosperity  within  thy  palaces.  For  my 
brethren  and  companions'  sakes  I  will  now  say, 
Peace  be  within  thee ? 

We  will  take  it  for  granted  that  this  is  the 
sentiment  of  your  hearts.  Only  two  things 
therefore  remain  to  be  considered;  first,  where 
is  this  family  to  be  found?  and,  secondly,  what 
can  be  done  for  them?  The  first  question  we 
have  already  answered;  you  need  not  go  out 
of  India  to  look  for  the  family:  they  dwell  in 
the  land,  and  are  natives  of  it:  and  the  only 
favor  we  ask  for  them  is,  the  present  of  a 
Bible. 


ON  CHRISTIAN  INDIA. 


373 


The  native  Christians  of  India  may  be  ar¬ 
ranged,  according  to  their  languages,  in  four  di¬ 
visions. 

1.  The  Portuguese,  of  whom  there  are 
about  50,000.  On  the  Malabar  coast  alone 
there  are  36,000;*  at  Calcutta  7,000;  in  Cey¬ 
lon  5,000.  Besides  these,  there  are  settlements 
of  Portuguese  all  along  the  coast  from  Madras 
to  Cape  Comorin,  and  families  of  them  are  to 
be  found  in  all  the  principal  towns  on  the  Gan¬ 
ges  and  Jumna.  They  are  more  or  less  mixed 
with  the  natives,  and  their  language  has  in 
consequence  lost  mucia  of  its  purity;  but  there 
is  no  reason  to  believe,  that  the  version  of  the 
Scriptures,  in  the  pure  Portuguese,  would  not 
be  perfectly  intelligible  and  highly  acceptable 
to  them.  Copies  of  the  Portuguese  Scrip¬ 
tures  could  be  procured  immediately  from 
England,  and  they  might  be  put  into  circulation 
without  difficulty,  because  here,  as  well  as  in 
Europe,  the  Roman  Catholic  priests  are  no 
longer  averse  to  the  translation  and  dispersion 
of  the  Scriptures/!" 

2.  The  next  class  of  Christians  to  be  noticed 
are  those  of  Tanjore,  who  were  converted  to 
the  Christian  faith  chiefly  by  the  labors  of 

*  Adams’s  Religious  World  displayed,  Vol.  i,  page  211. 

t  Extract  of  a  letter  from  Dr.  John,  dated  Tranquebar,  15th  November,  1809. 
“The  Portuguese  Old  and  New  Testament,  would  be  tnost  acceptable  and  a  blessing, 
not  only  to  Portuguese  protestants,  but  also  to  mauy  Roman  Catholic  padres  an<l 
Christians,  at  Madras,  St.  Thome,  Sadras,  Pondicherry,  Cuddalore,  Porto  Novo, 
Tranquebar,  Tanjore,  Manar,  Ceylon,  and  in  short  at  all  the  other  chief  places,  as 
far  as  Goa  and  Bombay;  many  of  the  Roman  Catholics  are  not  so  averse  to  the  read¬ 
ing  of  the  Bible  as  before,  and  many  even  request  themfrom  us.”  To  which  I  add, 
that  Antonio,  a  Roman  Catholic  Missionary,  at  Boglepoor,  on  the  Ganges,  has  trans¬ 
lated  the  Gospels  and  the  Acts,  into  the  (baled  of  the  people  of  thal  district.  Se- 
bastiani,  late  a  missionary  in  Persia,  has  almost  finished  a  version  of  the  New  Testa¬ 
ment,  in  Persian. 

32 


ON  CHRISTIAN  INDIA 


374 

Swartz.  They  are  in  number  about  12.000 
and  speak  the  Tamul.  A  version  of  the  Scrip¬ 
tures  in  this  language  was  made  long  ago  by 
Fabricius,  one  of  the  Danish  Missionaries,  who 
devoted  his  whole  life  to  the  work.* 

These  people  are  all  protestants,  every  one 
of  them  can  read  the  Bible, t  and  their  desire 
to  be  more  fully  supplied  with  the  Scriptures, 
appears  from  a  letter  sent  by  the  Missionaries 
who  superintend  them.J 

Last  year,  at  the  present  season,  these  cir¬ 
cumstances  were  stated  to  you;  and,  with  a 

*  The  excellence  of  his  version,  is  thus  attested:— 

Extract  of  a  letter  from  the  Reverend  Marmaduke  Thompson,  Madras:  “In  an¬ 
swer  to  your  question,  Did  Fabricius  translate  and  print  the  Old  Testament,  or  a  of 
part  of  it?  I  am  happy  to  tell  you,  (considering  his  universally  acknowledged  talents, 
as  a  Tamul  scholar)  he  translated  the  whole.  The  translation  was  executed  with  the 
greatest  care.  Mr.  Fabricius  having  carefully  prepared  his  translation,  sent  it  sheet 
by  sheet  to  the  Missionaries  at  Cuddalore,  Gencke  and  Hutteman,  for  examination 
and  correction;  from  them  it  passed  to  the  Danish  Missionaries  who  were  then  nu¬ 
merous,  and  of  most  respe  ctable  talents,  and  from  them  to  the  native  translator  to  the 
Danish  government,  and  then  returned  with  their  notes,  corrections,  &c.  to  Mr. 
Fabricius,  by  whom  it  was  completely  revised  and  sent  to  Tranquebar  to  be  printed, 
under  the  especial  care  of  two  Missionaries,  of  whom  Dr.  Rotler  v  as  one;  and  they 
spared,  he  tells  me,  no  pains  to  ha  ve  il  executed  most  correctly,  which  it  is  generally 
thought  to  be.  Dr.  John  writes  me,  the  late  Mr.  Fabricius  was  in  respect  of  the 
Tamul  language,  superior  to  his  cotemporary  brethren,  especially  in  writing,  in 
which  he  was  engaged  at  home,  the  greatest  part  of  liis  life.  Fabricius  died  at  the 
age  of  80. 

•f  Dr.  Buchanan’s  letters  from  the  coast. 

j:  Extract  of  a  letter  from  Messrs.  Kohloffand  Horst,  to  Mr.  Brown.  “With  the 
most  lively  emotion  of  joy  and  gratitude  we  adore  the  loving  kindness  and  mercy  of 
our  dear  Lord,  who  hath  disposed  the  respected  Bible  Society  to  afford  us  their  be¬ 
nign  assistancefor  diffusing  the  divine  light  of  the  Holy  Scriptures,  among  so  many 
thousand  souls,  who  are  perishing  for  lack  of  knowledge.  May  the  Lord  crown  the 
pious  designs  of  that  worthy  Society  with  the  most  ample  success,  and  themselves 
with  righteousness,  life  and  glory  everlasting!” 

“We  are  in  the  utmost  want  of  Tamul  Bibles,  and  likewise  of  Portuguese,  though 
not  to  the  same  extent.” 

“The  number  of  native  Protestants  belonging  to  the  Tanjore  Mission  alone,  in¬ 
cluding  the  Tennavelly  district,  amounts  nearly  to  twelve  thousand,  none  of  whom 
(the  native  teachers  excepted)  have  any  Old  Testament,  and  not  one  in  two  or  three 
hundred  has  even  the  New  Testament.  Almost  all  the  men,  particularly  to  the 
south  of  Tanjore,  know  how  to  read,  and  are  very  eager  after  books.'* 

“If  only  every  tenth  person  among  them  had  a  copy  of  the  Holy  Scriptures,  we 
should  soon  see  the  word  of  Christ  dwelling  in  them  richly  in  all  wisdom,  and  his  sav¬ 
ing  knowledge  spread  among  their  heathen  and  popish  neighbors.” 

“Our  Portuguese  Christians  are  likewise  in  grtat  w  ant  of  Bibles.” 

“The  Madras  edition  of  the  Tamul  New  Testament  ought  to  be  our  standard,  it 
being  the  work  of  that  unparalleled  Tamul  scholar  and  poet,  Mr.  Fabricius,  w  hose 
diction  is  much  more  classical  and  elegant  than  that  of  the  Tranquebar  translators, 
though  their  translation  is  faithful  enough.  Mr.  Fabricius  was  likewise  an  excel¬ 
lent  Portuguese  scholaj  aud  poet. 


ON  CHRISTIAN  INDIA. 


373 


readiness  and  affection  which  will  long  be  re¬ 
membered,  you  came  forward  at  once  to  assist 
your  brethren.  The  donations  of  a  few  indi¬ 
viduals  were  deemed  sufficient  to  supply  their 
immediate  wants,  but  we  are  persuaded  that 
still  greater  exertions  would  have  been  made, 
had  the  occasion  required  them.  I  am  now  au¬ 
thorized  to  inform  you,  that  500  Old  Testa¬ 
ments,  400  New,  and  300  Psalters,  in  Tamulj 
200  Old  Testaments,  150  New’,  and  500  Psal¬ 
ters,  in  Portuguese,  have  been  purchased  and 
distributed.* 

That  we  may  be  able  to  render  them  further 
assistance  and  anticipate  their  future  wants,  a 
new  edition  of  the  Scriptures  in  Tamul  should 
be  instantly  prepared,  and  for  this  nothing  is 
wanting  but  funds.  There  are  Tamul  presses 
at  Tranquebar  and  Vepery,  and  persons  to  su¬ 
perintend  them. 

3.  The  third  class  of  Christians  are  those 
who  speak  the  JUalayalim  or  Malabar.  These 
are  first,  the  Roman  Catholics,  in  numbep 
150,000,  composed  partly  of  converts  from 
Heathenism,  and  partly  of  proselytes  from  the 
Syrian  church;t  and  secondly,  the  Syrianswho 

*  The  receipt  of  these  is  thus  acknowledged  by  the  Missionaries,  KohlofF  and 
Horst,  (in  a  letter  dated  Tanjore,  21st  April,  1810.)  with  the  most  fervent  gratitude. 
“We,  and  those  among  our  Christians  that  have  been  apprised  of  it,  acknowledge 
and  revere  the  pious  solicitude  of  your  worthy  committee,  for  the  spiritual  welfare  of 
our  flocks  and  for  the  conversion  of  the  Gentiles  on  the  coast,  which  hath  prompted 
you  so  liberally  to  dispense  unto  these  poor  natives,  the  invaluable  treasures  of  the 
word  of  God.  Rest  assured,  worthy  Sir,  that  this  generous  contribution  for  relieving 
the  spiritual  wants  of  the  Tamulers,  hitherto  unparalleled  among  the  European  gen¬ 
tlemen  in  India,  will  be  amply  repaid  by  the  acquisition  of  many  souls  to  the  king¬ 
dom  of  Christ,  and  by  the  heavenly  joy  which  the  pious  and  liberal  contributors  will 
feel,  when  so  many  saints  brought  to  Jesus  by  the  divine  word  of  salvation,  distributed 
to  them  by  your  committee,  shall  hail  them  and  you  as  the  authors  of  their  everlast' 
ing  bliss.” 

T  Adams's  Religious  World  Displayed,  Vol.  i,  page  21 1. 


37t) 


ON  CHRISTIAN  INDIA. 


retain  their  ancient  form  of  worship.  No  esti¬ 
mate  has  been  made  of  their  population,  but 
the  number  of  their  churches  is  ascertained  to 
be  fifty-five.  There  are  then,  perhaps,  not 
fewer  than  200,000  Christians  who  use  the 
Malabar  language.*  A  translation  of  the  Scrip¬ 
tures  it) to  it  was  undertaken  four  years  ago  by 
their  bishop,  assisted  by  some  of  his  clergy, 
and  it  is  presumed,  that  the  work  is  going  on.t 
The  four  Gospels  are  in  the  press,  at  Bombay; 
and  nearly  printed  off.J  Syriac  being  formerly 
spoken  by  these  mountaineers,  their  Liturgy 
and  Scriptures  are  in  that  language.  “  The 
priests  occasionally  expound  the  Scriptures  in 
the  Malayalim  to  the  people,  but  this  good 
custom,  like  many  others,  is  gradually  falling 
into  disuse.  Some  of  the  people  understand 
the  Syrian  prayers,  but  the  Syrian  language  is 
not  used  in  common  discourse.”^ 

“Some  of  the  elders  of  the  church  were 
asked,  whether  they  were  willing  to  diffuse 
the  Malayalim  Scriptures,  if  they  were  aided 
in  the  expense.  ‘We  are  most  willing,’  they 
said.  One  of  them  added,  ‘the  truth  is,  that 
in  former  times  all  our  people  understood  the 
Syriac,  but  in  the  lapse  of  ages  the  language  of 
the  country  superseded  it.  A  Malayalim  trans¬ 
lation  ought  certainly  to  have  been  made  before 

*  Rev.  Dr.  Buchanan’s  letters  from  the  Coast. 

+  In  Cordiner’s  Description  of  Ceylon,  page  356,  it  is  said  that  all  the  New,  and 
great  part  of  the  Old  Testament,  in  Malabar,  were  printed  and  published  by  the 
Dutch  clergy,  at  Columbo.  But  by  tlie  Malabar  i3  probably  meant  the  Tamul. 

I  The  four  Gospels  were  submitted  to  the  judgment  of  Dr.  Robert  Drummond,  of 
the  Presidency  of  Bombay,  author  of  the  Malabar  Grammar,  who  reported  that  he 
considered  it  to  be  a  faithful  version  of  the  sacred  original,  and  intelligible  to  the 
Common  people. 

$  Rev.  Dr.  Buchanan's  letters  from  the  Coast. 


ON  CHRISTIAN  INDIA. 


<"* 

dll 

now;  but  we  have  had  in  later  times  neither 
learned  men  nor  competent  means.  Our  three 
colleges  have  been  destroyed.  And  being  often 
left  without  a  bishop,  ruler,  or  representative, 
we  have  suffered  from  time  to  time  from  the 
exactions  of  the  Rajah’s  ministers;  nothing 
could  have  saved  us  but  the  peaceful  demeanor 
and  Christian  conduct  of  our  people.  As  to 
your  proposal  of  circulating  the  Scriptures  in 
the  vernacular  tongue,  all  the  fathers  of  our 
church  will  unite  with  me  in  declaring  that  we 
will  most  cheerfully  do  it,  if  we  have  the  means 
to  effect  so  good  a  work.’”  One  of  the  elders 
stepped  forward  and  said,  “to  convince  you  of 
our  earnest  desire  to  have  the  Bible  in  the  Ma¬ 
lay  alim  tongue,  I  need  only  mention,  that  I  have 
lately  translated  the  Gospel  of  St.  Matthew, 
for  the  benefit  of  my  own  children.  It  is  often 
borrowed  by  the  other  families.  It  is  not  in  fine 
language,  but  the  people  love  to  read  it.”  It 
was  then  proposed  to  them,  that  a  standard 
translation  of  the  Malayalim  should  be  prepar¬ 
ed  and  sent  to  each  of  the  fifty-five  Churches, 
on  condition  that  each  Church  should  multiply 
the  copies  and  circulate  them  among  the  peo¬ 
ple.  “  We  accept  your  offer,”  said  the  priests, 
“with  thankfulness.”  One  in  particular  said, 
“  I  engage  for  the  heads  of  families  in  this 
parish,  that  every  man  who  can  write,  will  be 
happy  to  make  a  copy  of  the  Scriptures  for 
his  own  family.”* 

*  Reverend  Dr.  Buchanan’s  letter?  from  the  Coast. 

*32 


373 


ON  CHRISTIAN  INDIA. 


It  was  before  mentioned  that  150,000  Ro¬ 
man  Catholic  Christians  use  the  same  language, 
to  which  it  may  be  here  added,  that  the  Romish 
bishop,  the  Vicar  Apostolic  of  the  Pope  in 
Ind  ia,  has  consented  to  the  circulation  of  the 
Scriptures  throughout  his  diocese;  so  that 
there  are  upwards  of  200,000  persons  who  are 
ready  to  receive  the  Malayalim  Bible. 

4.  We  come  now  to  the  fourth  and  last  class 
of  native  Christians,  the  Cingalese.  In  the 
Island  of  Ceylon,  in  the  year  1301,  the  number 
of  native  schools  amounted  to  one  hundred  and 
seventy;  and  the  number  of  native  Protestant 
Christians  exceeded  342,000.  The  Christians 
professing  the  religion  of  the  Church  of  Rome, 
are  supposed  to  be  still  more  numerous.* 

No  part  of  India  offers  such  encouragements 
to  attempts  at  moral  improvement,  as  Ceylon.t 
The  New  Testament  has  been  translated 
into  Cingalese,  and  printed  at  Columbo  at  the 
charge  of  Government,  for  the  purpose  of  sup¬ 
plying  the  natives  professing  Christianity.  For 
this  information,  the  Bible  Society,  from  whose 
last  report  we  have  obtained  it,  profess  them- 

*  At  Columbo,  the  highest  ranks  of  natives  profess  Christianity,  and  such  of 
them  as  have  received  the  benefit  of  a  good  education,  are  more  conscientious  and 
respectable  than  their  heathen  neighbors.  Cordvier's  Description  of  Ceylon. 

+  The  state  of  religion  in  Ceylon  is  very  different  from  that  of  any  country  on 
the  continent  of  India.  Here  the  ancient  form  of  worship  is  almost  totally  forgot¬ 
ten;  and  the  inhabitants  live  in  uninstructed  ignorance,  perfectly  free  both  from 
prejudice  and  bigotry.  They  have  so  long  wandered  in  darkness,  that  they  gladly 
follow  the  least  glimmerings  of  light.  The  first  openings  of  religions  knowledge, 
are  received  by  them  with  transport;  and  they  look  up  with  adoration,  to  any  per¬ 
son  who  bestow spains  ii}  endeavoring  to  teach  them.  The  arguments,  therefore, 
which  have  been  advanced  against  attempting  to  introduce  Christianity  amongst  the 
more  polished  nations  of  the  East  arcenurely  void,  when  applied  to  the  uncultivat¬ 
ed  people  of  this  Island. 

There  is  no  doubt  that  if  ever  the  government  of  England  pay  attention  to  this 
subject,  the  religion  of  Christ  will  become  as  clearly  understood,  and  as  .well  prac¬ 
tised  in  Ceylon,  as  in  any  part  of  the  King’s  dominions.  Cordiner. 


ON  CHRISTIAN  INDIA. 


379 


selves  indebted  to  Sir  Alexander  Johnstone, 
late  Chief  Justice  in  that  island;  and,  in  conse¬ 
quence  of  his  representation,  they  have  deter¬ 
mined  to  appropriate  as  much  as  can  be  spared 
from  the  expenses  necessarily  attending  the  ex¬ 
ecution  of  their  vast  plans,  to  promote  the  cir¬ 
culation  of  the  Cingalese  Scriptures. 

But  must  this  be  suffered?  Do  we  not  blush 
at  the  offers  of  assistance  from  home,  where 
funds  are  raised  with  such  difficulty,  not  for 
want  of  good-will  in  the  people,  but  from  the 
unexampled  pressure  of  the  times,  and  where 
also  all  that  is  raised  may  be  employed  with 
such  effect  in  benefiting  the  other  three  quarters 
of  the  globe?  Asia  must  be  our  care;  or,  if  not 
Asia,  India  at  least  must  look  to  none  but  us. 
Honor  calls,  as  well  as  duty;  your  reputation 
for  liberality  requires,  that  you  render  their 
assistance  unnecessary.  Let  us  make  haste 
then  and  anticipate  their  supplies,  and  thus 
prove  to  our  friends  and  the  world,  that  the 
mother  country  need  never  be  ashamed  of  her 
sons  in  India. 

What  a  splendid  spectacle  does  she  present! 
Standing  firm  amidst  the  overthrow  of  the  na¬ 
tions,  and  spreading  wide  the  shadow  of  her 
wings  for  the  protection  of  all,  she  finds  her¬ 
self  at  leisure,  amidst  the  tumult  of  war,  to 
form  benevolent  projects  for  the  best  interests 
of  mankind.  Her  generals  and  admirals  have 
caused  the  thunder  of  her  power  to  be  heard 
throughout  the  earth;  now  her  ministers  of 
religion  perform  their  part,  and  endeavor  to 


380 


ON  CHRISTIAN  INDIA. 


fulfil  the  high  destinies  of  heaven  in  favor  of 
their  country.  They  called  on  their  fellow- 
citizens  to  cheer  the  desponding  nations,  with 
the  book  of  the  promises  of  eternal  life,  and 
thus  afford  them  that  consolation  from  the 
prospect  of  a  happier  world,  which  they  have 
little  expectation  of  finding  amidst  the  disasters 
and  calamities  of  this.  The  summons  was 
obeyed.  As  fast  as  the  nature  of  the  under¬ 
taking  became  understood,  and  perceived  to 
be  clearly  distinct  from  all  party  business,  and 
visionary  project,  great  numbers  of  all  ranks  in 
society  and  all  persuasions  in  religion,  joined 
with  one  heart  and  one  soul,  and  began  to 
impart  freely,  to  all  men  that  which,  next  to 
the  Savior,  is  God’s  best  gift  to  man. 

The  example  first  set  by  a  few  has  produc¬ 
ed,  as  you  will  perceive  by  their  report,  a  holy 
emulation  through  the  land.  Auxiliary  Socie¬ 
ties  are  forming  from  town  to  town  to  take 
charge  of  their  respective  vicinities,  and  to 
aid  the  parent  institution.  It  is  now  time  that 
we  should  step  forward.  Shall  every  town 
and  hamlet  in  England  engage  in  the  glorious 
cause,  and  the  mighty  empire  of  India  do  no¬ 
thing?  Will  not  our  wealth  and  dignity  be  our 
disgrace,  if  we  do  not  employ  it  for  God  and 
our  fellow-creatures?  What  plan  could  be 
proposed  so  little  open  to  objections  and  so 
becoming  our  national  character  and  religion, 
so  simple  and  practicable,  yet  so  extensively 
beneficial,  as  that  of  giving  the  word  of  God 
to  the  Christian  part  of  our  native  subjects? 


ON  CHRISTIAN  INDIA. 


381 


Nothing  of  a  questionable  shape  has  been 
brought  before  you;  we  contend  for  nothing 
the  propriety  of  which  can  be  disputed.  We 
call  you  to  the  discharge  of  an  acknowledged 
duty — the  duty  of  being  charitable  to  Chris¬ 
tians.  There  are,  as  you  have  seen,  no  less 
than  900,000  Christians  close  at  hand.  Many 
of  them  are  relapsing  fast  to  idolatry,  and 
are  already  indeed  little  better  than  hea¬ 
thens.*  Yet  they  are  forever  broken  off  from 
their  parent  stock.  They  have  left  their  casts, 
they  cannot  be  received  back  again,  and  have 
none  to  whom  they  can  look  hut  us.  Are  we 
then  to  cast  them  back,  or,  which  is  nearly  the 
same,  to  continue  to  neglect  them,  and  thus 
exhibit,  as  we  have  too  long  done,  to  their 
Heathen  and  Mahometan  neighbors,  a  dreadful 
specimen  of  what  Christianity  would  do  for 
them?  for  of  all  the  Christians  they  see,  they 
must  observe,  that  the  greater  number  know 
nothing  about  their  religion,  and  that  those  who 
have  light  have  no  love.  It  was  truly  said  by 
St.  Paul  concerning  him  who  on  any  pretence 


*  At  Aughoor,  near  Trichinopoly,  there  is  a  union  of  Romish  ceremonies  and 
Pagan  superstitious.  They  have  their  rutt,  or  ear.  I  examined  the  rutt.  It  is 
built  in  the  usual  manner,  with  their  cables  to  pull  it,  only  that  instead  of  the  Hin¬ 
doo  devices,  it  has  got  hell  and  the  devils  on  the  lower  part,  heaven  and  the  blessed 
in  the  higher,  and  above  all,  the  pope  and  card;nals.  The  priest  is  so  ignorant,  that 
he  did  not  seem  conscious  of  any  impropriety  in  having  the  rutt.  I  asked  him  how 
many  thousands  of  Christians  attended  the  festival.  He  said  generally  about  10,000, 
which  number  corresponds  with  the  report  of  the  collector  of1  the  district. 

At  Manaar  I  embarked  in  an  open  boat  for  Ramisseram.  A  storm  arose,  and  I 
went  on  shore  at  a  fishing  village,  situated  near  the  north  west  extremity  of  the  island 
Manaar.  They  were  all  Romish  Christians,  and  I  slept  in  their  church.  The 
priest  was  absent,  and  his  catechist  had  never  heard  that  there  was  such  a  book  as 
the  Bible.  My  own  boatmen  were  Christians,  but  had  never  heard  of  the  Bible. 

The  rutt  is  attached  to  the  church  of  Tutycorin,  as  at  Aughoor.  The  priest  told 
me  he  walked  before  it  in  procession.  In  the  Hindoo  temples  it  is  usual  to  ring 
bells  and  strike  gongs,  the  moment  the  idol  is  unveiled.  In  analogy  to  this,  bells  are 
rung  and  drums  beat  at  Tutycorin  when  the  Yirgiu  Mary  is  unveiled.  Reverend 
Dr.  Buchanan's  letters  from  the  Coast. 


3 82 


ON  CHRISTIAN  INDIA. 


did  not  provide  for  his  own,  and  especially  for 
them  of  his  own  house,  that  he  had  denied  the 
faith  and  is  worse  than  an  infidel .  Truly,  if  we 
provide  not  for  these,  we  shall  be  worse  than 
the  Mahometans,  who  consider  their  proselytes 
as  entitled  to  their  regard.  We  shall  be  re¬ 
versing  the  Christian  rule,  and  instead  of  loving 
our  enemies,  shall  be  hating  our  friends.  Per¬ 
mit  us  to  plead  their  cause;  we  beg  that  you 
will  love  and  help  them  as  branches  of  your 
own  family. 

Mention  not  their  meanness;  it  is  yours  to 
raise  them  from  degradation.  Despise  not  their 
inferiority,  nor  reproach  them  for  their  errors; 
they  cannot  get  a  Bible  to  read.  Had  they 
been  blessed  with  your  advantages,  they  would 
have  been  perhaps  more  worthy  of  your  re¬ 
spect.  It  has  been  said  with  too  much  truth, 
that  they  scarcely  deserve  the  name  of  Chris¬ 
tians.  Ho  w  is  it  possible  that  it  should  be  oth¬ 
erwise,  without  the  Bible,  when  it  is  considered 
how  little  oral  instruction  they  receive!  If  the 
Jews,  with  all  the  care  that  was  taken  of  them, 
and  the  discipline  to  which  they  were  subjected, 
could  not  escape  the  contagion  to  which  their 
situation  exposed  them,  is  it  to  be  expected  that 
these  poor  people,  whom  any  man  may  tram¬ 
ple  on,  should?  Can  the  unenlightened  and  unin¬ 
formed  be  proof  against  the  seductions  of  idol¬ 
atry?  The  ridiculous  ceremonies  of  the  heathen 
worship,  the  tawdry  splendor  of  their  exhibi¬ 
tions,  their  songs  and  their  flowers  and  festivi¬ 
ties,  though  exciting  in  us  only  aversion  and  dis- 


ON  CHRISTIAN  INDIA. 


333 


gust,  have  a  mighty  importance  in  the  mind  of 
a  feeble  Indian,  and  always  will  have,  till  the 
tone  of  sentimentbe  raised.  The  Bible  would 
elevate  his  views,  and  there  seems  no  other 
way  of  doing  it;  for  it  must  be  recollected,  that 
these  persons  have  no  books,  as  we  have,  to 
supply,  in  some  measure,  the  want  of  the  Bible: 
books  interspersed  with  passages  of  Scripture, 
pointing  out  the  way  to  eternal  life.  But  have 
not  they  teachers?  you  will  ask.  Yes,  here  and 
there  one  is  to  be  found;  but  the  number  hard¬ 
ly  deserves  notice,  when  the  wants  of  the  peo¬ 
ple  are  considered.  And  how  can  Europe  con¬ 
tinue  to  send  Missionaries  to  a  population  con¬ 
tinually  increasing?  Besides,  Missionaries  have 
done  their  work.  It  was  for  them  to  bring 
ihe  Gospel  to  Hindoostan,  and  they  did  it.  It 
is  now  time  for  the  converts  to  have  their 
ministers  and  pastors  of  themselves.  But  men 
can  never  become  qualified  for  the  ministry, 
without  studying  the  Bible.  On  the  other 
hand,  there  is  every  reason  to  believe,  that  if 
they  had  free  access  to  the  Scriptures,  some 
would  be  soon  found  competent  to  teach  oth¬ 
ers.  It  has  always  been  so  in  every  country; 
they  were  first  called  and  directed  by  the  Mis¬ 
sionary,  and  after  a  little  time  went  on  by  them¬ 
selves.  If  the  Indians  have  not  yet  done  so,  it 
is  because  of  their  peculiar  circumstances.  The 
former  possessors  of  the  country,  have  been 
generally  their  enemies.  Their  degradation 
paralyzes  them.  Do  you  make  a  great  effort, 
and  lift  them  but  a  little,  and  you  will  soon  find 


384 


ON  CHRISTIAN  INDIA. 


that  they  will  “awake  and  put  on  their  strength^’ 
— they  will  shake  themselves  from  the  dust 
and  arise — they  will  advance  rapidly  in  know¬ 
ledge,  and  go  on  without  your  aid.*  Should 
we,  however,  be  deceived  in  our  hope  of  seeing 
them  organized,  and  regular  pastors  adminis¬ 
tering  the  holy  ordinances,  it  is  at  all  events 
impossible  to  believe,  that  the  people,  with  the 
Scriptures  in  their  possession,  would  long  re¬ 
main  in  their  present  deplorable  condition; 
they  would  read  it  in  their  houses;  they  would 
teach  it  their  children;  they  would  talk  of  it  in 
the  way,  and  men  who  can  do  this,  have  ceased 
to  be  contemptible.  Come  then,  beloved 
brethren,  begin  the  year  well.  Before  many 
more  returns  of  the  present  day,  you  will, 
many  of  you,  have  left  the  country;  if  this  op¬ 
portunity  be  neglected,  you  will  not  perhaps 
have  the  satisfaction  of  recollecting,  that  you 
ever  did  any  thing  for  the  good  of  India.  You 
must  also  reflect,  and  it  is  a  proper  reflection  for 
the  beginning  of  the  year,  that  death  will  soon 
put  a  period  to  your  opportunities;  your  wealth 
will  soon  be  of  no  use  to  you:  therefore  while 
life  lasts,  make  it  the  instrument  of  happiness  to 
thousands. 

There  is  no  room  for  apprehension,  that  you 
will  excite  a  commotion.  The  persons  for 
whom  we  plead  call  our  Lord  theirs,  and  hold 
his  word  in  the  same  veneration  as  we  do. 
They  will  not  eye  with  suspicion  the  sacred 

*  This,  however,  is  dubious.  Swartz  and  Gericke,  ns  well  as  the  Roman  Catholic 
Priests,  were  of  opinion,  that  European  teacher*  would  be  always  necessary. 


ON  CHRISTIAN  INDIA. 


335 


Volume,  but  seize  it  with  delight,  as  a  book 
they  have  often  longed  to  see. 

The  undertaking  in  which  we  urge  you  to 
engage,  has  nothing  in  the  nature  of  it,  at  which 
any  one  can  reasonably  demur.  The  means  of 
accomplishing  the  desired  purpose,  are  unex¬ 
ceptionable;  the  success  is  certain:  for  God 
himself  hath  declared  concerning  the  word 
which  goeth  forth  out  of  his  mouth,  that  it  shall 
not  return  void:  It  shall  accomplish  that  which 
1  please ,  and  it  shall  prosper  whereunto  I  sent  it . 
The  frame  of  heaven  may  pass  away,  much 
more  then  the  schemes  of  men;  but  my  word , 
said  Christ,  shall  not  pass  away. 

You  may  also  be  assured  of  their  gratitude 
and  attachment.  Even  now,  though  they  are 
kept  at  such  a  distance  from  us,  that  they 
scarcely  dare  call  us  brethren,  it  is  a  secret 
satisfaction  to  them,  that  their  governors  are 
Christians:  how  desirable  that  the  attachment 
of  these  harmless  people  should  be  made  of 
importance!*  But  this  is  a  topic  which  it  is  not 
our  province  to  enlarge  upon,  we  rather  exhort 
you  to  be  instrumental  in  saving  souls;  while  we 
are  preaching,  they  are  perishing.  Therefore 
lose  no  time.  Let  us  reflect  a  moment  upon  the 
unhappy  state  of  those  who  live  without  a  Bible, 
but  especially  of  those  who  die  without  one. 

*  There  was  an  insurrection  of  the  Nayrs  in  Tra  van  core,  in  the  year  1806,  against 
tne  Rajah;  three  battalions  of  his  Nayr  body  guards  revolted  and  sought  to  kill  the 
British  Resident,  and  the  Rajah  and  the  present  Minister,  Colonel  M.  fled  to  Cochin- 
The  Rajah  called  the  Christian  fishermen  from  the  coast  to  defend  him  against  the 
Nayrs.  T.  hey  assembled  at  Travandram,  in  immense  numbers,  each  man  armed 
with  a  short  bludgeon.  The  bowmen  from  the  hills  appeared  at  the  same  time  in  the 
Rajah  s  behalf,  and  the  Nayrs  laid  down  their  arms  and  fled.  About  fifty  of  the 
ringleaders  were  seized  and  hanged.  Dr,  Buchanan' f  letters  from  the  Coast* 

33 


386 


ON  CHRISTIAN  INDIA. 


Imagine  the  sad  situation  of  a  sick  or  dying 
Christian,  who  has  just  heard  enough  of  eter¬ 
nity  to  be  afraid  of  death,  and  not  enough  of  a 
Savior  to  look  beyond  it  with  hope.  He  can¬ 
not  call  for  a  Bible  to  look  for  something  to 
support  him,  or  ask  his  wife  or  child  to  read 
him  a  consolatory  chapter.  The  Bible,  alas! 
is  a  treasure,  which  they  never  had  the  happi¬ 
ness  to  possess.  O  pity  their  distress,  you  that 
have  hearts  to  feel  for  the  miseries  of  your  fel¬ 
low-creatures;  you  that  have  discernment  to 
see,  that  a  wounded  spirit  is  far  more  agonizing 
than  any  earth-begotten  woes;  you  that  know 
that  you  too  must  one  day  die,  O  give  unto  him 
What  may  comfort  him  in  a  dying  hour!  The 
Lord  who  loves  our  brethren,  who  gave  his  life 
for  them  and  for  you,  who  gave  you  the  Bible 
before  them,  and  now  wills  that  they  should 
receive  it  from  you;  He  will  reward  you.  They 
cannot  recompense  you;  but  you  shall  be  re¬ 
compensed  at  the  resurrection  of  the  just.  The 
King  himself  will  say  to  you,  In  as  much  as  ye 
have  done  it  unto  one  of  the  least  of  these,  my 
brethren ,  ye  have  done  it  unto  me. 


THE  END. 


I 

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The  profits  arising  from  the  sale  of  this  edition ,  are  de¬ 
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